Sect. 3. find the groffeft Miftakes and Whimfies of the Fathers to have been occafion'd by the feveral Syftems of PhiloSophy they read before their Conver fion, and which they afterwards foolifhly endeavour'd to reconcile with Christianity, to the entire Ruine almost of the latter, as we fhall fhew in the following Chapter.

48. But as no particular Hypothefis whatfoever has a Right to fet up for a Standard of Reafon to all Mankind, much lefs may vain Philofophy or Sophistry claim this Privilege: and fo far am I from aiming at any fuch thing, that it is the very Practice I oppofe in this Book. When fome have advanc'd the Metaphyfical Nonsense of doting Philofophers into Articles of Faith, they raise a loud Clamour againft Reafon, before whofe Evidence and Light their empty Shadows must difappear. For as in Philofophy fo in Religion every Sect has its peculiar Extravagancies, and the INCOM PREHENSIBLE MYSTERIES of the latter do perfectly answer the OCCULT QUALITIES of the former. They were both calculated at

firft for the fame Ends, viz. to stop the Ch. 4. Mouths of fuch as demand a Reafon where none can be given, and to keep as many in Ignorance as Intereft fhall think convenient. But God forbid that I should impute the like nefarious Designs to all that contend for Mysteries now, Thoufands whereof I know to be the best meaning Men in the Univerfe. This fophiftical or corrupt Philofophy is elfewhere in the New Teftament ftil'd, Cor. 3. the Wisdom of this World, to which the Greeks were as much bigotted, as the Jews were infatuated with a Fancy that nothing could be true but what was miraculously prov'd fo: The Jews require a Sign, and the Greeks feek after Cor. 1. Wifdom. But this boasted Wildom was then Foolishness with God, and fo it is now with confidering Men.

19.

22.

49. A Paffage out of the Epiftle to the Romans is cited likewife to prove Humane Reafon not a capable Judg of what is divinely reveal'd. The Words are, The Carnal Mind is Enmity against Rom. 8. 7. God; for it is not fubject to the Law of God,neither indeed can be. But if these Words be fpoken of Reafon, there can be nothing more false; because Reason

do's

Sect. 3. do's and ought to subject it felf to the Divine Law: yet this Submiffion argues no Imperfection in Reafon, as our Obedience to juft Laws cannot be faid to destroy our Liberty. Reafon must firft understand the Law of God, and then comply with it; for a Man can no more deferve Punishment for not obferving fuch Laws as are unintelli gible, than for not performing what was never enjoin'd him. The carnal Mind then in this Place is not Reason, but the carnal Defires of lewd and wicked Men, whofe Practices, as they are contrary to the reveal'd Law of God, fo they are to that of found Rea fon too.

2 Cor. 10. 4, S.

50. What has been discours'd of pretended Wisdom and fenfual Minds, may be eafily appli'd to another Paf fage where it is faid, that the Weapons of our Warfare are not carnal, but migh ty through God to the pulling down of Strong Holds, cafting down Imaginations, and every high thing that exalteth it felf against the Knowledg of God, and bringing into Captivity every Thought to the Obedience of Chrift. It is plain from the Words as well as the Scope of the

whole,

whole, that these are the Thoughts Ch. 4. and Imaginations of foolish and pro fane Men, and fhould be captivated or reform'd by Reason as well as Scripture; as, in effect, they often are: for fuch Perfons not ordinarily allowing of Argument from Scripture, are first perfwaded by Reason, and after that they receive the Scripture. But can "Reafon caft down or deftroy it felf? No; but it reduces thofe vain and impious Sophifms which borrow its Name to cover or authorize the Dif orders they occafion.

51. It would be extremely tedious to go one by one over all the Texts which ignorant or perverfe Men alledg against that Ufe of Reafon in Religion which I particularly eftablifh. Any fingle Paffage to my purpofe fhould, one would think, give fufficient Satisfaction to all Chriftian Lovers of Truth: for the Word of God must be every where uniform and felf confiftent. But I have quoted several in the second Chapter of the fecond Section, to fpeak nothing of what I perform'd in the foregoing Chapter of the prefent Section. Yet

because

Sect. 3. because this Reasoning might be retorted, and to leave no plaufible Pretences to Cavillers or Deceivers, I have punctually answer'd the strongest Objections I have obferv'd in the most celebrated Pieces of Divinity; I fay which I have obferv'd, for I fhould read the Gospel a Million of Times over before the Vulgar Notion of Mystery could ever enter into my Head, or any Paffage in that Book could fuggeft to me that the Sense of it was above Reafon or Enquiry. Nor do I find my felf yet inclin'd to envy thofe who entertain other Thoughts of it, when all the while they openly acknowledg it to be a Divine Revelation. But feeing the moft material Difficulty made to me by a Friend, is, that my Opinion deftroys the Nature of FAITH, I fhall with all the Brevity I can deliver my Sentiments concerning this Subject.

52. I will fpend no time upon the ordinary Divifions of Faith into Hiftorical, Temporary, or Juftifying, Lively or Dead, Weak or Strong, becaufe moft of thefe are not fo much Faith it felf, as different Effects there

of.