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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33729	A reply to the Answer of the man of no name to His Grace the Duke of Buckingham's paper of religion, and liberty of conscience by G. C. ...	Care, George.	1685 (1685)	Wing C504; ESTC R6951	14,712	36

A REPLY TO THE ANSWER OF THE Man of No Name TO His Grace the Duke of Buckingham's Paper of RELIGION and LIBERTY of CONSCIENCE By G. C. an Affectionate Friend and true Servant of his Grace the Duke of Buckingham's LONDON Printed by John Leake for Luke Meredith at the King's Head at the West End of St. Paul's Church-Yard MDCLXXXV A REPLY TO THE ANSWER of the MAN of No Name c. IT it the Case of Truth to be opposed but to prevail and of Error though defended to be vanquish'd Ill Causes cannot but be Ill maintained They may look like true but that is Art which cannot change Nature An Ass can never be a Doctor nor a Fool a Solomon Bulk given no Weight nor Sound good Sense And to say true it was never much better prov'd than in the Answer of the Duke of Buckingham's Paper At first it amaz'd me with a flash of Words the second Reading I came to my self and at the last I saw they came to nothing began with false Wit and ended with Noise and Fumble And to shew you a little the Man in his Talents Stile Arguments and Humour for his own Book does it best at large take what follows I will begin with his beginning That I have Written this Pamphlet says he is plain But who this I is that Writ it is not plain for he has not told us his Name However 't is plain 't is writ and so it is that his Apology is against himself which is That a Sore always wants a Plaister In which we must either understand He confesses the Wound the Duke has given Atheism and Violence to which he Consecrates a Plaster or that his Book is in it self a Sore and he has a mind to cover it If the First he has an Ill time of it if the Last 't is Non-sense But this is but a part of his Excuse he thinks he may Answer him because the Duke won't Answer himself and act both Plaintiff and Defendant as they do that turn with the times shift Principles for Livings and love to be Parson of Bray still But whatever that Noble Duke does the Answerer has that faculty for he inveighs against Reason pag. 12 13. and yet p. 36. sends his Reader in a warm Fit to Reason not only to Chuse and Establish to himself a Religion but to Convince others by And now he falls on with a Tantivy How Pernicious an Animal says he this Mountain and wild Conscience hath been to England is too well known and how Fatal Toleration would be What stuff is here Could a Man fetch any thing more savage out of the Highlands of Scotland or from the Lakes of Canada One would think 't were Writing in shamm and a Definition in Burlesque Some Cypher but that there is no Key to it for that a Mountain should be an Animal and Conscience a Mountain has neither Matter Figure Rhetorick nor common Sense in it Which indeed is the pitiful end of all Quacks and Pretenders And hence he turns Vintner too for in a moment he reads you a Lecture of Ferments and Lees and the best way of turning the Wine of Mount Hope into the Vinegar of the Valley of Despair The Gentleman that he might Run far enough from the Duke's Lenity has pass'd the Line and talks Antipode to common Experience For with him Toleration pricks Persecution does not I had thought that sweet and soft things had prevented souring and that therefore eager and lean Wines were fed with the richest Malagoes But the meaning of this admirable simile is The Gentlemen of his Clan would keep the Wine to themselves every body knows they love it But I must needs say 't is a Churlish and Guzling trick to drink all Right Good-fellows are freer of their Liquor And besides it shews a mighty Ill Nature that other Folks drinking should make it taste sowre with them 'T is not the Liquor but the Palate The Gall overflows the Humor vitiates the Tast Calvin's Predestination in his Opinion p. 16. is not worse natured than This. Thunder sometimes turns Liquor but I never heard it of fair and gentle weather Certainly it must be an unnatural Subject upon which the most natural Things have an ill operation And yet in some Ill temper'd Children we have seen the seeds of this sowre Humor who would not Eat or Wear a thing if others must have it as well as themselves However this Doctrine very naturally arises from the Text That some Men if they may have their humor will be as sweet as Wine and if not will Turn as sowre as Vinegar The Use and Application I leave to His Majesty But this is not all he explains himself upon this point pag. 33. where he dreads the Church of England's Receeding from her Active Loyalty in opposing Diffenters and the Terrible and unavoidable consequences of their betaking themselves to a Passive Loyalty I hope he has made more bold than welcome with that Venerable Name since 't is to say The Church of England's Loyalty is to serve their own Turn and the Prince's no longer than he will Ruin others to humor Her That she opposes Dissenters for that Reason And is uncharitable to all others That though she Asserts Free-Will she will Force other Mens That she is not content with her Hoours Imployments and Profits unless others are Reprobated to a Civil Damnation That she knows not where to stop nor where to End her Resentments and Severities That Law only maintains her and her Establishment takes rise from humane Institution and by humane Force is upheld Nay That if she may not have her Will let the Black Box prevail and the Oxford-men come in if they will Fight Dog fight Bear We will be Quiet We will be Passive These are the Consequences of such Resolves Things too harsh and Idle to imagine of a Society of so much Wisdom and Integrity and therefore this Gentleman to be thought officious if not scandalous in this attempt And I hope her best Members will think That more Reason to the Duke and Discretion to the Church had done better for Scandalum Cleri with the one ought to sit as uneasie as Scandalum Magnatum with the other I have done a little to snew his folly and uncharitableness more follows and he that ruus may almost read it He wonders his Grace the Duke of Buckingham should become a Champion for Whiggism p. 1. And indeed so do I too for I am sure it must be very lately and 't is an ill time to begin in But is this his Discretion pag. 2. that was to defend him from a Scandalum Magnatum But why a Whig It seems it is because he is for Toleration A fine Conclusion and yet he makes this but half a Whig neither For he tells us in his Character That Persecution makes up t'other half so that a Right Whig is a Tolerating Persecuter Upon the whole matter then the Duke is but

half a Whig and his Answerer it t'other half who tells us That his opinions have ever been Diametrically opposite to those of his Grace's Paper and whose Book it self is Persecution And is it not a pretty thing to consider that the Bill and Answer the Plaintiff and Defendant as he calls them should make up one Whig But to do it when Whiggism is super-annitated and looks like a cast Mistris and is contemn'd of all heightens the Man's Admiration And perhaps he knew the Duke when he did not use to make such stale choices too But to make him amends the Man places it to his Compassion which is yet Satyr enough upon himself that not only has none but makes it Whiggish in that Noble Person to Pity Age and Necessity Mad he must be or he would not yield away so great a Vertue to so ill a thing But is she super-annuated and cast pray why then feared in one part and loved so fondly in another by this Knight of the Robe She is but half Cast the Toleration side is only super-annuated with him t'other is not above Eighteen yet fresh strong and ruddy in his Desires at least And that she may live longer a-that side he is blowing Breath through his Quill as fast as he can And to say true he has Air enough to help her But when all is done he will make an Ill Mistress of her for she is to be Old and Cast if not Dead a one side still This is her Palsie and his Phrensie I am of Opinion when he thinks what he has done he will like his young Gallant Pag. 6. cry a Pox upon Consequences I hate Consequences So Pragmatical so Incongruous and so Indiscreet has the Gentleman been in his hasty Attaque But to come to the body of his pretended Answer After telling us p. 6. He will not Anatomize nor Dissect each Nerve and Muscle of His Grace 's Paper though else where it has neither in his Opinion and that he hates Hashing of Books and serving them up with Limon and Anchovies turning Chryrurgeon and Cook in a breath he says He will deliver his thoughts in a lump as if he had a mind to a Pudding more than a Hash The Truth is he has little Shape and less Life and therefore the Gentleman has in one word Whiglike turn'd Gossip to his own Chits with more propriety than is in all his Book beside But let 's look upon his Lump a little further First he says His Grace has taken an Improper way to confute the wity Atheist or Establish Religion And why so Because the changeableness of the World does not disprove its Eternity any more than the Mutations of his Grace's Body alters him from being that George D. of Buckingham that he was Forty Years ago But the D. of Buckingham does not pretend to be the same Man that he was Forty Years ago and would give this Gentleman Ten thousand pound to make him so And to say true he that says A changing World is Eternal is not many removes from that which we call a Changling For though a Man be the same as to his Faculties and Properties Yet we have fresh Spirits and Flesh and this World has its Alterations and Renewings too What the first Matter was and how formed and which way it subsists are much beyond us yet the more we look into them the more we are led from the Regular Motions and Seasons of the Fabrick we see with the distinct kinds and species of Creatures therein to Conclude and Admire a Prior and Superior Being A Man that is a Creature of time may be said to be and in some cases not to be the same for he is not the same in the same Being always but an Eternal thing cannot be so varied And 't is fallacious to argue from a Man's being the same Man under changes to the World 's being Eternally the same World under Changes since it were to say That a thing were the same in that in which It changes for that were to be in that which is not or is not any more that which it was The supeamest Non-sence a Man can be guilty of The Duke was not strict in this matter and his Answer is stricter with him than wise especially when he faults him in a thing Disputable and yet promises not to disturb but improve his Arguments for a God But so unhappy is the Genius of this Gentleman that he frequently breaks his Word though be breaks his Head with it There are but three of four things the Duke goes upon That the World did not make it self That he that made it is God That he was dignified Man with something more Excellent than what belongs to other Creatures That this makes him look and hope beyond Death therefore Immortality probable That those that do well shall be Happy the contrary Miserable That to this Choice they are free and uncompell'd And lastly That none should Extinguish Men's Religious Impressions by forcing them against their Perswasion These Sober and Worthy Thoughts might have been better treated 'T is true he says pag. 7. his Notions are very fine and many of them very natural and true but not too Logical No matter for that he Writ like a Gentleman and not a Pedant But to see how true this person is to himself within six lines after the Character of many natural and true Notions he tells us without blushing though not without confusion That the Consequences which necessarily follow the Duke's Conceptions are greatly to the disadvantage not only of Religion but of the politick Frame and Government of the World I cannot imagine which way and he has carefully avoided to inform me But I cannot see how the Government of the Great Turk and the Great Mogul are concern'd in the Duke of Buckingham's Book They may indeed if they could read it because he Recommends to all Men the Christian Religion pag. 18. And if I know any thing the Consequence of his Contradictory Assertion is That the Mogul must be Infidel still and the Great Turk must be a Mahometan still For this good Christian goes upon this Principle That the Religion Establish'd by Law ought therefore to be Conformed to of all and consequently Liberty even to Christian's Consciences is dangerous to the Political Frame of that Government that is not Christian He proceeds to oppose the Duke's Deduction in Reference to the Worship of God pag. 11 12. For in truth says he if his Argumentation be allowed here is as fair a plea for the ALCORAN as the NEW TESTAMENT for PYTHAGORAS's GOLDEN VERSES as St. PAVL's EPISTLES For if I be not mistaken in what his Grace calls that Part of us which is nearest a-kin to the Nature of God and the Instinct of a Deity this must be humane Reason not as Regulated by any Publick and Politick Reason of a Community but as every private person's Reason shall dictate But how unjust and