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Sect. 3. Abfurdities and Contradictions go

down with others, or make them place Religion in Words that fignify nothing, or what they are not able to explain, then they wifely tell them, that they are ignorant of many things, especially the Effence of their own Souls; and that therefore they must not always deny what they can❤ not conceive. But this is not all; for when they would (inftead of confuting them) make thofe pafs for ridiculous or arrogant Pretenders, who maintain that only intelligible andpoffible things are the Subject of Belief, they induftriously represent them as prefuming to define the Effence of God with that of created Spirits. And after they have fufficiently aggravated this Prefumption of their own coining, they conclude, that if the Contexture of the smallest Pebble is not to be accounted for, then they should not infift upon fuch rigorous Terms of Believing, but fometimes be content to submit their Reason to their Teachers, and the Determinations of the Church.

19. Who perceives not the Weaknefs and Slight of this Reasoning?

We

We certainly know as much of the Ch. 2. SOUL as we do of any thing else, if not more. We form the cleareft Conceptions of Thinking, Knowing, Imagining, Willing, Hoping, Loving, and the like Operations of the Mind. But we are Strangers to the Subject wherein thefe Operations exist. So are we to that upon which the Roundness, Softnefs, Colour and Tafte of the Grape depend. There is nothing more evident than the Modes or Properties of BODY, as to be extended, folid, divisible, smooth, rough, foft, hard, &c. But we know as little of the internal Constitution, which is the Support of these fenfible Qualities, as we do of that wherein the Operations of the SOUL refide. And, as the great Man I just now mention'd obferves, we may as well deny the Existence of Body, becaufe we have not an Idea of its real Effence, as call the Being of the Soul in queftion for the fame Reafon. The Idea of the Soul then is every whit as clear and diftin&t as that of the Body; and had there been (as there is not) any Difference, the Soul must have carri'd the Advantage,

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Sect.3. tage, because its Properties are more immediately known to us, and are the Light whereby we discover all things befides

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20. As for GOD, we comprehend nothing better than his Attributes. We know not, it's true, the Nature of that eternal Subject or Effence wherein Infinite Goodnefs, Love, Knowledg, Power and Wisdom cc-exist but we are not better acquainted with the real Effence of any of his Creatures. As by the Idea and Name of GO D we understand his known Attributes and Properties, fo we understand thofe of all things elfe by theirs; and we conceive the one as clearly as we do the other. I remark'd in the Beginning of this Chapter, that we knew nothing of things, but fuch of their Properties as were neceffary and useful. We may fay the fame of God; for every Act of our Religion is directed by the Confideration of fome of his Attributes, without ever thinking of his Effence. Our Love to him is kindled by his Goodness, and our Thankfulness by his Mercy; our Obedience is regulated by his Juftice; and our

Hopes

Hopes are confirm'd by his Wisdom Ch. 2. and Power.

21. I think I may now warrantably conclude, that nothing is a Mystery, because we know not its Effence, fince it appears that it is neither knowable in it felf, nor ever thought of by us : So that the Divine Being himfelf cannot with more reafon be accounted myfterious in this Refpe&t than the moft contemptible of his Creatures. Nor am I very much concern'd that these Effences escape my Knowledg: for I am fix'd in the Opinion, that what Infinite Goodness has not been pleas'd to reveal to us, we are either fufficiently capable to difcover our felves, or need not underftand it at all. I hope now it is very manifeft that Myfteries in Religion are but ill argued from the pretended Myfteries of Nature; and that fuch as endeavour to fupport the former by the latter, have either a defign to impofe upon others, or that they have never themselves duely confider'd of this Matter.

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Sect.3.

CHA P. III.

The Signification of the Word MYSTERY in the New Teftament, and the Writings of the most an tient Chriftians.

22.

H

Aving fo dispatch'd these adequate Ideas, and, I I know not what, real Effences, we come now to the main Point upon which the whole Controverfy chiefly depends. For the Question being, whether or no Christianity is myfterious, it ought to be naturally decided by the New Teftament, wherein the Chriftian Faith is originally contain❜d. I heartily defire to put the Cafe upon this Iffue, I appeal to this Tribunal: For did I not infinitely prefer the Truth I learn from thefe facred Records to all other Confiderations, I fhould never affert that there are no Myfteries in Chriftianity. The Scriptures have engag'd me in this Error, if it be one; and I will fooner be reputed Heterodox with thefe only

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