whether Mysteries might be allow'd in Ch. 4. the true Religion, but who had more Right to inftitute them, Christ or Sommonocodom?

63. My laft Obfervation fhall be, That either the Apostles could not write more intelligibly of the reputed Mysteries, or they would not. If they would not, then 'tis no longer our Fault if we neither understand nor believe them, for nothing cannot be the Object of Belief: And if they could not write more clearly themselves (which our Adverfaries will not fuppofe) they were so much the lefs to expect Credit from others.

64. But 'tis affirm'd, that GOD has a Right to require the Affent of his Creatures to what they cannot comprehend: and questionless, he may command whatever is just and reasonable, for to act Tyrannically do's only become the Devil. But I demand to what end fhould God require us to believe what we cannot understand? To exercife, fome fay, our Diligence. But this at first fight looks ridiculous, as if the plain Duties of the Gospel, and our neceffary Occupations, were not fufficient

!

Sect. 3. to employ all our time. But how exercife our Diligence? Is it poffible for us to understand thofe Myfteries at laft, or not? If it be, then all I contend for is gain'd; for I never pretended that the Gospel could be understood without due Pains and Application, no more than any other Book. But if it be impoffible after all to understand them, this is fuch a piece of Folly and Impertinence as no fober Man would be guilty of, to puzzle Peoples Heads with what they could never conceive, to exhort to, and command the Study of them; and all this to keep 'em from Idlenefs, when they can scarce find leisure enough for what is on all hands granted to be intelligible.

65. Others fay that GOD has enjoin'd the belief of MYSTERIES to make us more humble. But how? By letting us fee the fmall Extent of our Knowledg. But this extraordinary Method is quite needlefs, for Experience acquaints us with that every day; and I have spent a whole Chapter in the fecond Section of this Book, to prove that we have not an adequate Idea of all the Properties, and no Idea

of

of the real Effence of any Subftance Ch. 4.
in the World. It had been a much
better Answer, that God would thus
abridg our Speculations, to gain us the
more time for the practice of what we
understand. But many cover a Mul-
titude of Sins by their Noise and Heat
on the behalf of fuch foolish, and un-
profitable Speculations.

66. From all these Obfervations, and what went before, it evidently follows that Faith is fo far from being an implicite Affent to any thing above Reason, that this Notion directly contradicts the Ends of Religion, the Nature of Man, and the Goodness and Wisdom of God. But at this rate, fome will be apt to fay, Faith is no longer Faith but Knowledg. Ianfwer, that if Knowledg be taken for a prefent and immediate View of things, I have no where affirm'd any thing like it, but the contrary in many Places. But if by Knowledg be meant understanding what is believ'd, then I ftand by it that Faith is Knowledg: I have all along maintain'd it, and the very Words are promifcuously us'd for one another in the Gospel. We know, i. e.

we

1

L

Sect. 3. we believe, that this is indeed the Chrift, ~ the Saviour of the World. I know, and Joh.4.42. am perfwaded by the Lord Jefus that Rom. 14. there is nothing unclean of it felf. You 14. know that your Labour is not in vain in

I Cor. 15.

58.

the Lord.

67. Others will fay that this Notion of Faith makes Revelation useless. But, pray, how so? for the Question is not, whether we could difcover all the Objects of our Faith by Ratiocination: I have prov'd on the contrary, that no Matter of Fact can be known without Revelation. But I affert, that what is once reveal'd we must as well understand as any other Matter in the World, Revelation being only of use to inform us whilft the Evidence of its Subject perfwades us. Then, reply they, Reason is of more Dignity than Revelation. I answer, Just as much as a Greek Grammar is fuperiour to the New Teftament; for we make ufe of Grammar to understand the Language, and of Reason to comprehend the Sense of that Book. But in a word, I fee no need of Comparisons in this Cafe, for Reafon is not lefs from God than Revelation; 'tis the Candle,

the

the Guide, the Judg he has lodg'd Ch. 4. within every Man that cometh into this World.

68. Laftly,It may be objected, That the Poor and Illiterate cannot have fuch a Faith as I maintain. Truly if this can be made out, it may pafs for a greater Mystery than any Syftem of Divinity in Christendom can afford: for what can feem more ftrange and wonderful, than that the common People' will fooner believe what is unintelligible, incomprehenfible, and above their Reasons, than what is easy, plain, and futed to their Capacities? But the Vulgar, are more oblig'd to Christ, who had a better Opinion of them than these Men; for he preach'd his Gospel to them in a special manner; and they, on the other hand, heard him gladly; Mark 12. because, no doubt, they understood 37. his Inftructions better than the mysterious Lectures of their Priests and Scribes. The uncorrupted Doctrines of Chriftianity are not above their Reach or Comprehenfion, but the Gib berish of your Divinity Schools they understand not. It is to them the Language of the Beast, and is incon

fiftent