Sect. I. the fame, very many affirm, that tho the Doctrines of the latter cannot in themselves be contradictory to the Principles of the former, as proceeding both from God; yet, that according to our Conceptions of them, they may feem directly to clafb: And that tho we cannot reconcile them by reafon of our corrupt and limited Understandings; yet that from the Authority of Divine Revelation, we are bound to believe and acquiefce in them; or, as the Fathers taught 'em to fpeak, to adore what we cannot comprehend.

CHAP. I.

.I

The Abfurdity and Effects of admitting any real or feeming Contradictions in RELIGION.

2.

T

HIS famous and admirable Doctrine is the undoubted Source of all the Abfurdities that ever on were seriously vented among Chrifti*ans. Without the Pretence of it, we Oshould never hear of the Tranfubftan01 21:97 douw ad nodioneciation,

tration, and other ridiculous Fables of Ch. 1. the Church of Rome; nor of any of in the Eastern Ordures, almost all receiv'd into this Western Sink Nor fhould we be ever banter'd with the Lutheran Impanation, or the Ubiquity it has produc'd, as one Monfter ordinarily begets another. And tho the Socinians difown this Practice, I am mistaken if either they or the, Arians can make their Notions of a dignifi'd and Creature-God capable of Divine Worship, appear more reafonable than the Extravagancies of other Sects touching the Article of the Trinity.

3. In fhort, this Doctrine is the known Refuge of fome Men, when they are at a lofs in explaining any Paffage of the Word of God. Left they fhould appear to others lefs knowing than they would be thought, they make nothing of fathering that upon the fecret Counfels of the Almighty, or the Nature of the Thing, which is,it may be, the Effect of Inaccurate Reafoning, Unskilfulness in the Tongues, or Ignorance of Hiftory. But more commonly it is the Confequence of early Impreffions, which they dare fel

dom

Sect.II. dom afterwards correct by more free w and riper Thoughts: So defiring to be 1 Tim.1.7. Teachers of the Law, and understanding neither what they fay, nor those things

which they affirm, they obtrude upon us Mat. 15.9. for Doctrines the Commandments of Men. And truly well they may; for if we once admit this Principle, I know not what we can deny that is told us in the Name of the Lord. This DoArine, I must remark it too, does highly concern us of the Laity; for how. ever it came to be first establish'd, the Clergy (always excepting fuch as deferve it) have not been fince wanting to themselves, but improv'd it fo far as not only to make the plaineft, but the moft trifling things in the World mysterious, that we might conftantly depend upon them for the Explication. And nevertheless, they must not, if they could, explain them to us, without ruining their own Defign, let them never fo fairly pretend it. But, overlooking all Obfervations proper for this Place, let us enter upon the immediate Examen of the Opinion it felf.

4. The first thing I fhall infift upon is, that if any Doctrine of the New

Tefta

Teftament be contrary to Reason, we Ch. 1. have no manner of Idea of it. To fay for inftance, that a Ball is white and black at once, isto fay juft nothing ; for these Colours are fo incompatible in the fame Subject, as to exclude all Poffibility of a real pofitive Idea or Conception. So to fay, as the Papifts, that Children dying before Baptifm are damn'd without Pain, fignifies nothing at all: For if they be intelligent Creatures in the other World, to be eternally excluded God's Prefence, and the Society of the Bleffed, muft prove ineffable Torment to them: But if they think they have no Understanding, then they are not capable of Damnation in their Sense; and fo they fhould not fay they are in LimboDungeon, but that either they had no Souls, or were annihilated; which (had it been true, as they can never Thew) would be reasonable enough, and eafily conceiv'd. Now if we have no Ideas of a thing, it is certainly but loft Labour for us to trouble our felves about it: For what I don't conceive, can no more give me right Notions of God, or influence my Actions, than

8, 9.

Sect.II.a Prayer deliver'd in an unknown Tongue can excite my Devotion: If 1 Cor. 14. the Trumpet gives an uncertain Sound, who shall prepare himself to the Battel? And except Words easy to be understood be utter'd, how ball it be known what is Spoken? Syllables, tho never fo well put together, if they have not Ideas Ver. 9. fix'd to them, are but Words Spoken in the Air; and cannot be the Ground of Rom.12.1. a reasonable Service, or Worship.

5. If any fhould think to evade the Difficulty by faying, that the Ideas of certain Doctrines may be contrary indeed to common Notions, yet confiftent with themselves, and I know not what fupra-Intellectual Truths, he's but just where he was. But fuppofing a little that the thing were fo; it ftill follows, that none can understand these Doctrines except their Perceptions be communicated to him in an extraor dinary manner, as by new Powers and Organs. And then too, others cannot A be edifi'd by what is discours'd of 'em, unless they enjoy the fame Favour. So that if I would go preach the Gospel to the Wild Indians, I muft expect the Ideas of my Words fhould be, I know

not