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do not think fuch Councils poffible, nar (if they were) to be of more Weight than the Fathers; for they confift of fuch, and others as obnoxious altogether to Mistakes and Paffions: And befides, we cannot have Recourse, as to a ftanding Rule, for the Solution of our Difficulties, to a wonder by God's Mercy now more rarely feen than the fecular Games of old. As for the one Fudg of all Controverfies, we suppose none but fuch as are ftrongly prepoffefs'd by Intereft or Education can in good earneft digeft thofe chimerical fupreme Headships, and Monsters of Infallibility. We read no where in the Bible of fuch delegate Judges appointed by Chrift to fupply his Office : And Reafon manifeftly proclaims them frontlefs Ufurpers. Nor is their Power finally distinguish'd from that of Councils to this Hour, by the miferable Admirers of both.

5. They come nearest the thing who affirm, that we are to keep to what the Scriptures determine about thefe Matters: and there is nothing more true, if rightly understood. But ordinarily 'tis an equivocal Way of

fpeak

1

speaking, and nothing less than the proper Meaning of it is intended by many of those that use it: For they make the Scriptures fpeak either according to fome fpurious Philofophy, or they conform them right or wrong to the bulky Syftems and Formularies of their feveral Communions.

6. Some will have us always believe what the literal Senfe imports, with little or no Confideration for Reason, which they reject as not fit to be employ'd about the reveal'd Part of Religion. Others affert, that we may use Reafon as the Inftrument, but not the Rule of our Belief. The first contend, fome Mysteries may be, or at leaft seem to be contrary to Reafon, and yet be receiv'd by Faith. The fe cond, that no Mystery is contrary to Reason, but that all are above it. Both of 'em from different Principles agree, that feveral Doctrines of the New Teftament belong no farther to the Enquiries of Reafon than to prove 'em divinely reveal'd, and that they are properly Myfteries ftill.

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7. On the contrary, we hold that Reafon is the only Foundation of all Certitude; and that nothing reveal'd, whether as to its Manner or Existence, is more exempted from its Difquifitions, than the ordinary Phenomena of Nature. Wherefore, we likewife maintain, according to the Title of this Difcourfe, that there is nothing in the Gospel contrary to Reafon, nor above it; and that no Chriftian Doctrine can be properly call'd a Mystery.

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I.

SECTION I

Of REASON.

T

HE State of the Question being thus fairly laid, our next business is to proceed to the Proof thereof. But as the di stinct and brief Explanation of the Terms is of indifpenfable ufe indifcuffing all Controverfies; fo an easy and natural Method is not lefs pleafing than profitable. It happily falls out that the Terms of the prefent Question are difpos'd according to the Order I defign to obferve; which is, Firft, to fhew what is meant by Reafon, and its Propertys: Then to prove there's no Doctrine of the Gofpel contrary to Reafan Afrer that, to evince that nei ther is there any of them above Reefon; and by confequence, that none is a Mysterys

CHAP

1

Sect. I.

2.

CHAP. I.

What REASON is not.

T

O begin with the first, viz.

Reafon.

It appears to me very odd, that Men fhould need Definitions and Explanations of that whereby they define and explain all other things: Or that they cannot agree about what they all pretend, in fome measure at least, to poffefs; and is the only Privilege they claim over Brutes and Inanimates. But we find by Experience, that the word Reafon is become as equivocal and ambiguous as any other; though all that are not tickl'd with the Vanity of Singularity, or Itch of Difpute, are at bottom agreed about the Thing. I'll handle it here with what Brevity I can.

3. They are mistaken who take the Soul, abftractedly confider'd, for Reafon : For as the general Idea of Gold is not a Guinea, but a piece determin'd to a particular Stamp and Value; fo not the Soul it felf, but the Soul acting in a

certain

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