A letter in answer to a book entitled, Christianity not mysterious as also, to all those who set up for reason and evidence in opposition to revelation & mysteries / by Peter Browne ...
         Browne, Peter, ca. 1666-1735.
      
       
         
           1697
        
      
       Approx. 241 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-11 (EEBO-TCP Phase 1).
         A29845
         Wing B5134
         ESTC R19095
         12219735
         ocm 12219735
         56374
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A29845)
         Transcribed from: (Early English Books Online ; image set 56374)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 129:14)
      
       
         
           
             A letter in answer to a book entitled, Christianity not mysterious as also, to all those who set up for reason and evidence in opposition to revelation & mysteries / by Peter Browne ...
             Browne, Peter, ca. 1666-1735.
          
           [4], 231, [1] p.
           
             Printed by Joseph Ray ... for John North ...,
             Dublin :
             1697.
          
           
             Errata: p. [1] at end.
             Reproduction of original in British Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Toland, John, 1670-1722. -- Christianity not mysterious.
           Deism -- Controversial literature.
        
      
    
     
        2004-01 TCP
        Assigned for keying and markup
      
        2004-03 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2004-07 Melanie Sanders
        Sampled and proofread
      
        2004-07 Melanie Sanders
        Text and markup reviewed and edited
      
        2004-10 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
           Imprimatur
           Liber
           cui
           titulus
           ,
           A
           Letter
           in
           Answer
           to
           a
           Book
           Entitled
           ,
           
             Christianity
             not
             Mysterious
          
           &c.
           
        
         
           
             
               May
               6.
               1697.
               
            
          
           
             Narcissus
             Dublin
             .
          
        
      
       
         
         
           A
           LETTER
           IN
           Answer
           to
           a
           Book
           ENTITLED
           
             Christianity
             not
             Mysterious
          
           .
        
         
           As
           also
           To
           all
           Those
           who
           Set
           up
           for
           REASON
           and
           EVIDENCE
           In
           Opposition
           to
           REVELATION
           &
           MYSTERIES
           .
        
         
           By
           PETER
           BROWNE
           ,
           B
           D.
           Sen
           :
           Fellow
           of
           
             Trin.
             Coll.
             Dub
          
           :
        
         
           DUBLIN
           :
           Printed
           by
           
             Joseph
             Ray
          
           in
           
             Essex
             street
          
           ,
           for
           
             John
             North
          
           in
           
             Skinner
             row
          
           .
           1697.
           
        
      
    
     
       
         
         
         
           A
           LETTER
           In
           answer
           to
           a
           BOOK
           ENTITLED
           
             Christianity
             not
             Mysterious
          
           .
        
         
           
             SIR
             ,
          
        
         
           WHEN
           I
           sent
           to
           borrow
           of
           you
           the
           Book
           Entitled
           ,
           
             Christianity
             not
             Mysterious
          
           ,
           I
           little
           thought
           of
           drawing
           on
           my self
           any
           trouble
           beyond
           the
           bare
           reading
           of
           it
           ;
           but
           since
           you
           have
           desir'd
           my
           thoughts
           of
           the
           matters
           contain'd
           in
           it
           ,
           I
           was
           unwilling
           to
           resuse
           .
           Thô
           I
           must
           freely
           tell
           you
           ,
           what
           you
           seem
           to
           own
           in
           your
           Letter
           ,
           that
           I
           think
           my self
           better
           
           imploy'd
           .
           And
           your
           saying
           ,
           that
           it
           is
           no
           neglect
           in
           a
           Shepherd
           to
           leave
           his
           feeding
           of
           the
           Lambs
           ,
           and
           go
           aside
           for
           a
           while
           ,
           to
           beat
           off
           any
           thing
           that
           comes
           to
           devour
           or
           infect
           them
           ,
           wo'd
           not
           have
           prevail'd
           with
           me
           ,
           if
           this
           had
           caus'd
           any
           intermission
           in
           that
           business
           ,
           which
           I
           hope
           will
           turn
           to
           better
           account
           when
           I
           come
           to
           receive
           my
           Wages
           .
           But
           having
           a
           little
           time
           to
           spare
           ,
           I
           shall
           perform
           what
           you
           desire
           .
        
         
           And
           I
           have
           done
           this
           the
           rather
           ,
           for
           that
           you
           tell
           me
           the
           Book
           hath
           made
           some
           noise
           ;
           and
           that
           the
           Author
           is
           countenanc'd
           ,
           and
           encourag'd
           by
           some
           Men
           of
           Sence
           .
           I
           don't
           much
           wonder
           at
           it
           ;
           for
           every
           Man
           of
           Sence
           is
           not
           a
           Man
           of
           true
           Religion
           ;
           besides
           it
           is
           not
           every
           Man
           of
           Reason
           and
           Integrity
           ,
           hath
           leisure
           to
           consider
           it
           ;
           and
           if
           they
           have
           ,
           yet
           these
           sort
           of
           abstracted
           Discourses
           ,
           are
           out
           of
           the
           road
           of
           Men
           of
           Business
           .
        
         
           What
           you
           observe
           is
           very
           true
           ,
           that
           the
           generality
           of
           Men
           who
           write
           such
           Books
           as
           these
           ,
           and
           talk
           of
           them
           most
           ,
           are
           those
           of
           a
           mixt
           sort
           of
           learning
           ;
           
           Persons
           of
           a
           miscelaneous
           education
           ,
           who
           have
           some
           insight
           into
           most
           of
           the
           Sciences
           ,
           but
           are
           throughly
           vers't
           in
           none
           .
           And
           the
           talking
           of
           Idea's
           ,
           and
           running
           endless
           divisions
           upon
           them
           ,
           is
           a
           cheap
           and
           easie
           way
           ,
           some
           Men
           now
           adays
           have
           taken
           up
           ,
           of
           appearing
           wise
           and
           learned
           to
           the
           world
           .
           Whereas
           the
           bottom
           of
           it
           all
           is
           no
           more
           than
           this
           ,
           That
           Men
           of
           nice
           heads
           have
           agreed
           to
           speak
           of
           plain
           things
           in
           a
           peculiar
           dialect
           of
           their
           own
           ;
           which
           if
           they
           were
           strip't
           of
           those
           terms
           of
           Art
           ,
           and
           put
           into
           plain
           Language
           ,
           have
           nothing
           in
           them
           more
           than
           what
           is
           obvious
           to
           the
           common
           sence
           and
           reason
           of
           all
           Men.
           And
           the
           consequence
           of
           using
           them
           so
           frequently
           in
           matters
           of
           Religion
           is
           generally
           ,
           what
           is
           so
           visible
           in
           this
           Author
           ,
           that
           they
           darken
           the
           Subject
           ;
           so
           that
           the
           Question
           is
           lost
           in
           a
           multitude
           of
           Words
           ,
           and
           then
           Men
           wander
           far
           in
           pursuit
           of
           Truth
           ,
           when
           they
           left
           it
           behind
           them
           at
           their
           first
           setting
           out
           .
        
         
         
           But
           before
           I
           come
           to
           the
           particulars
           ,
           I
           can't
           but
           take
           notice
           of
           that
           unreasonableness
           of
           People
           ,
           who
           never
           think
           a
           Writer
           sufficiently
           confuted
           unless
           we
           follow
           him
           in
           all
           his
           wandrings
           ;
           whereas
           in
           a
           subject
           of
           this
           nature
           it
           is
           enough
           to
           shew
           where
           he
           left
           the
           Road
           ,
           and
           that
           he
           is
           not
           yet
           return'd
           into
           it
           .
           If
           a
           Man
           were
           to
           demolish
           a
           Fabrick
           ,
           there
           is
           no
           necessity
           of
           doing
           it
           stone
           by
           stone
           ;
           it
           is
           abundantly
           enough
           if
           he
           undermine
           and
           destroy
           those
           Pillars
           which
           are
           the
           main
           supporters
           of
           it
           ;
           for
           then
           it
           falls
           to
           the
           ground
           ,
           and
           is
           no
           other
           than
           a
           heap
           of
           Rubbish
           ,
           thô
           many
           of
           the
           materials
           were
           very
           good
           in
           themselves
           .
        
         
           To
           any
           reasonable
           considering
           Person
           it
           were
           a
           sufficient
           Answer
           to
           this
           whole
           Book
           ;
           to
           shew
           in
           short
           ,
           how
           he
           mistakes
           the
           Question
           ,
           and
           proceeds
           in
           it
           ,
           all
           upon
           two
           false
           Suppositions
           :
           One
           in
           Logick
           ,
           in
           the
           former
           part
           of
           his
           Book
           ,
           viz.
           
        
         
           
             That
             Evidence
             is
             the
             only
             ground
             of
             Perswasion
             .
          
        
         
         
           The
           other
           in
           Divinity
           ,
           in
           the
           latter
           part
           of
           it
           .
        
         
           
             That
             now
             under
             the
             Gospel
             the
             Vail
             is
             perfectly
             remov'd
             .
          
        
         
           This
           wo'd
           satisfy
           them
           that
           he
           runs
           all
           the
           while
           upon
           a
           false
           scent
           ;
           and
           they
           wo'd
           not
           take
           it
           ill
           ,
           that
           we
           left
           him
           to
           wander
           by
           himself
           .
           But
           because
           these
           are
           but
           few
           ,
           in
           comparison
           of
           those
           who
           take
           things
           in
           the
           gross
           ,
           and
           can't
           so
           well
           discern
           the
           connexion
           and
           dependance
           of
           one
           thing
           upon
           another
           :
           And
           indeed
           because
           Answers
           are
           design'd
           for
           such
           as
           are
           not
           able
           to
           see
           into
           the
           fallacies
           ,
           and
           not
           for
           those
           who
           are
           ;
           therefore
           I
           shall
           trace
           him
           step
           by
           step
           ,
           and
           leave
           nothing
           in
           him
           unanswer'd
           ,
           that
           hath
           any
           appearance
           of
           reasoning
           .
        
         
           I
           shall
           be
           so
           far
           from
           endeavouring
           to
           contradict
           him
           in
           every
           thing
           ,
           that
           I
           shall
           grant
           him
           all
           that
           possibly
           I
           can
           .
           The
           worst
           of
           Hereticks
           speak
           many
           
           things
           that
           are
           true
           ;
           and
           the
           more
           we
           can
           with
           justice
           allow
           them
           ,
           the
           plainer
           we
           shall
           make
           their
           Errors
           appear
           ;
           and
           the
           more
           difficult
           it
           will
           be
           for
           them
           to
           proceed
           ,
           for
           this
           obligeth
           them
           either
           to
           speak
           to
           the
           pinch
           of
           the
           Question
           ,
           or
           be
           silent
           .
        
         
           It
           can't
           be
           expected
           in
           the
           compass
           of
           a
           Letter
           ,
           that
           I
           should
           enter
           into
           any
           nice
           disquisitions
           about
           the
           nature
           of
           Faith
           in
           general
           ;
           or
           of
           the
           mysteries
           of
           the
           Gospel
           in
           particular
           ;
           or
           of
           the
           use
           of
           Reason
           in
           Religion
           :
           For
           I
           am
           not
           now
           going
           to
           write
           a
           Book
           upon
           this
           subject
           ;
           if
           I
           were
           it
           should
           not
           be
           in
           answer
           to
           him
           .
           I
           shall
           at
           present
           only
           shew
           the
           weakness
           and
           ●olly
           of
           this
           Man
           's
           arguing
           ;
           and
           lay
           open
           the
           Cheats
           and
           Fallacies
           ,
           by
           which
           he
           is
           either
           deceiv'd
           himself
           ,
           or
           wo'd
           impose
           upon
           others
           :
           That
           I
           may
           relieve
           the
           subject
           he
           treats
           of
           ,
           from
           that
           darkness
           and
           obscurity
           in
           which
           he
           has
           involv'd
           it
           ,
           either
           through
           ignorance
           or
           design
           .
        
         
         
           And
           first
           ,
           there
           is
           great
           deceit
           in
           the
           very
           Title
           of
           the
           Book
           ;
           CHRISTIANITY
           NOT
           MYSTERIOUS
           .
           For
           by
           these
           two
           words
           ,
           as
           it
           appears
           by
           what
           follows
           ,
           he
           wo'd
           raise
           a
           Notion
           in
           the
           heads
           of
           People
           that
           Christianity
           ,
           as
           it
           is
           now
           generally
           taught
           and
           receiv'd
           among
           us
           ,
           is
           a
           Religion
           made
           up
           of
           dark
           aenigmatical
           Allusions
           ,
           and
           absurd
           irrational
           and
           unintelligible
           Notions
           ;
           or
           else
           of
           the
           plainest
           things
           wrapt
           up
           in
           mysterious
           Rites
           and
           Ceremonies
           ;
           and
           in
           short
           ,
           that
           our
           most
           holy
           Faith
           ,
           is
           no
           other
           than
           one
           great
           Riddle
           .
        
         
           Whereas
           Christianity
           is
           so
           far
           from
           being
           Mysterious
           ,
           that
           it
           is
           the
           plainest
           Institution
           in
           the
           World.
           All
           the
           necessary
           Points
           of
           Faith
           and
           Practice
           are
           so
           clear
           and
           obvious
           to
           every
           capacity
           ,
           that
           it
           is
           a
           Religion
           calculated
           for
           all
           sorts
           of
           People
           :
           And
           therefore
           it
           is
           said
           of
           the
           times
           of
           the
           Gospel
           ▪
           
             That
             God
             wo'd
             put
             his
             Law
             into
             their
             inward
             parts
             ,
             and
             write
             it
             in
             their
             Hearts
             ,
             and
             they
             should
             all
             know
             him
          
           
           
             even
             from
             the
             least
             of
             them
             to
             the
             greatest
             .
          
           That
           which
           this
           Sophister
           wo'd
           have
           infer'd
           from
           hence
           is
           ,
           That
           every
           thing
           God
           should
           reveal
           in
           the
           times
           of
           the
           Gospel
           ,
           Men
           should
           have
           as
           full
           and
           comprehensive
           a
           knowledge
           of
           ,
           as
           they
           have
           of
           any
           thing
           in
           nature
           .
           But
           't
           is
           evident
           this
           expression
           was
           design'd
           to
           signify
           the
           plainess
           of
           the
           Gospel
           ,
           as
           to
           all
           matters
           of
           obligation
           upon
           Mens
           Consciences
           ,
           in
           opposition
           to
           the
           obscurity
           of
           the
           Law
           ;
           which
           was
           so
           perplex't
           with
           a
           multitude
           of
           Rites
           and
           Circumstances
           of
           Duty
           ,
           that
           it
           was
           troublesom
           and
           tedious
           to
           learn
           and
           observe
           them
           all
           .
           And
           therefore
           it
           is
           said
           in
           the
           same
           Text
           ,
           
             That
             they
             should
             not
             then
             teach
             every
             Man
             his
             Neighbour
             ;
             saying
             ,
             Know
             the
             Lord
          
           ;
           because
           all
           the
           necessary
           knowledg
           of
           him
           and
           his
           Laws
           ,
           was
           then
           to
           be
           rendred
           plain
           and
           easy
           .
           And
           accordingly
           this
           is
           now
           the
           glory
           of
           our
           Religion
           ;
           and
           its
           plainess
           is
           one
           great
           argument
           of
           its
           Excellence
           and
           Divinity
           :
           not
           but
           that
           there
           are
           some
           things
           reveal'd
           in
           the
           Gospel
           ,
           of
           which
           we
           are
           not
           now
           
           capable
           of
           any
           clear
           &
           distinct
           knowledge
           .
           So
           that
           there
           is
           a
           great
           deal
           of
           difference
           between
           these
           two
           expressions
           ,
           
             Christianity
             not
             Mysterious
          
           ,
           and
           ,
           
             There
             are
             no
             Mysteries
             in
             Christianity
             ▪
          
           The
           first
           is
           very
           true
           ,
           and
           the
           last
           is
           absolutely
           false
           .
        
         
           
             Or
             a
             Treatise
             shewing
             ,
             that
             there
             is
             nothing
             in
             the
             Gospel
             contrary
             to
             Reason
             .
          
        
         
           Who
           among
           us
           ever
           said
           there
           was
           ?
           but
           if
           this
           had
           not
           been
           added
           ,
           his
           Book
           wo'd
           have
           been
           the
           shorter
           by
           Fourteen
           Pages
           ;
           and
           were
           it
           not
           for
           this
           ,
           and
           many
           other
           things
           in
           it
           ,
           as
           little
           to
           the
           purpose
           ,
           it
           had
           been
           only
           a
           sticht
           Pamphlet
           ,
           and
           cry'd
           about
           with
           Almanacks
           .
        
         
           
             Nor
             above
             reason
          
           .
        
         
           This
           likewise
           is
           a
           dubious
           saying
           ;
           for
           if
           it
           signifies
           that
           there
           are
           no
           expressions
           
           in
           the
           Gospel
           ,
           that
           it
           is
           impossible
           for
           us
           to
           know
           the
           meaning
           of
           ,
           then
           it
           is
           very
           true
           :
           For
           thô
           some
           passages
           are
           difficult
           ,
           yet
           every
           thing
           in
           the
           Gospel
           is
           intelligible
           ;
           and
           were
           there
           any
           expression
           in
           it
           impossible
           to
           be
           understood
           ,
           so
           much
           of
           it
           must
           have
           been
           writ
           to
           no
           purpose
           .
           But
           if
           by
           
             not
             being
             above
             reason
          
           ,
           be
           meant
           that
           there
           is
           nothing
           spoke
           of
           in
           it
           ,
           but
           what
           we
           have
           as
           compleat
           and
           perfect
           a
           knowledg
           of
           ,
           as
           we
           have
           of
           any
           object
           of
           our
           Sences
           ,
           it
           is
           absolutely
           false
           ;
           as
           I
           hope
           will
           sufficiently
           appear
           .
        
         
           And
           thus
           the
           whole
           Title
           Page
           is
           nothing
           else
           ,
           but
           equivocation
           and
           sophism
           .
           However
           there
           is
           this
           to
           be
           said
           for
           it
           ,
           that
           it
           suits
           the-Book
           very
           well
           ;
           the
           main
           drift
           of
           which
           is
           ,
           to
           s●t
           up
           Natural
           Religion
           in
           opposition
           to
           all
           Revelation
           ;
           and
           these
           same
           Equivocations
           begun
           in
           the
           Title
           Page
           ,
           run
           through
           every
           thing
           he
           says
           .
        
         
         
           His
           Introduction
           ,
           wherein
           he
           pretends
           to
           state
           the
           Question
           ,
           requires
           no
           Answer
           ;
           for
           we
           grant
           that
           the
           notion
           of
           a
           Mystery
           is
           to
           be
           taken
           from
           the
           Holy
           Scriptures
           ,
           and
           not
           from
           the
           opinion
           of
           
             any
             private
             Doctor
          
           ,
           or
           Council
           ,
           or
           
             any
             infallible
             Head
          
           ,
           So
           there
           are
           Six
           Pages
           of
           Impertinence
           cut
           off
           already
           .
        
         
           I
           shall
           only
           take
           notice
           ,
           how
           he
           sets
           out
           with
           a
           fling
           at
           the
           Divines
           ,
           the
           Men
           he
           's
           all
           along
           so
           angry
           with
           ,
           who
           gravely
           tell
           us
        
         
           
             That
             we
             must
             adore
             what
             we
             can't
             comprehend
             .
          
        
         
           Yes
           ,
           they
           tell
           us
           we
           must
           adore
           God
           ,
           and
           yet
           we
           cannot
           comprehend
           him
           .
           Let
           him
           prove
           we
           can
           if
           he
           's
           able
           ,
           and
           without
           giving
           himself
           or
           us
           any
           farther
           trouble
           ,
           we
           will
           put
           the
           whole
           Controversy
           to
           a
           short
           issue
           and
           let
           it
           lye
           upon
           this
           one
           point
           .
           And
           if
           he
           does
           not
           make
           out
           ,
           that
           
           we
           have
           as
           full
           and
           comprehensive
           a
           knowledg
           of
           the
           Nature
           and
           Attributes
           of
           God
           ,
           as
           we
           have
           of
           any
           Proposition
           in
           Euclid
           ,
           then
           what
           will
           this
           Man
           deserve
           for
           that
           arrogant
           expression
           of
           his
           ,
        
         
           
             That
             the
             Divine
             Being
             himself
             cannot
          
           
           
             with
             more
             reason
             be
             accounted
             Mysterious
             ,
             than
             the
             most
             contemptible
             of
             his
             Creatures
             .
          
        
         
           His
           business
           here
           was
           to
           have
           stated
           the
           Question
           ,
           and
           let
           us
           have
           known
           what
           was
           the
           true
           Notion
           of
           a
           Mystery
           in
           Scripture
           .
           But
           instead
           of
           this
           he
           goes
           a
           great
           way
           about
           to
           tell
           us
           ,
           that
           the
           true
           notion
           of
           a
           Mystery
           is
           to
           be
           taken
           no
           where
           but
           from
           thenc●
           ,
           which
           no
           one
           denies
           .
           And
           therefore
           since
           he
           hath
           not
           done
           it
           ,
           I
           must
           :
           That
           both
           He
           and
           I
           may
           speak
           to
           the
           purpose
           ,
           and
           neither
           of
           us
           hereafter
           trouble
           the
           World
           with
           impertinence
           .
        
         
         
           Now
           the
           clearest
           way
           I
           can
           think
           of
           ,
           for
           doing
           of
           this
           ,
           is
           to
           instance
           in
           some
           particular
           Mystery
           of
           the
           Gospel
           ,
           and
           in
           that
           one
           for
           all
           ,
           to
           let
           us
           see
           what
           a
           Christian
           Mystery
           is
           in
           the
           sence
           of
           Scripture
           .
           I
           shall
           take
           the
           first
           I
           think
           of
           ,
           that
           of
           the
           Resurrection
           of
           our
           Bodies
           .
        
         
           Saint
           Paul
           speaking
           of
           this
           says
           ,
           
           
             Behold
             I
             shew
             you
             a
             Mystery
             ,
             we
             shall
             all
             be
             chang'd
             in
             the
             twinkling
             of
             an
             eye
             .
          
           Again
           ,
           St.
           John
           speaking
           of
           the
           same
           
           matter
           says
           ,
           
             It
             doth
             not
             yet
             appear
             what
             we
             shall
             be
             ,
             but
             we
             know
             that
             when
             he
             shall
             appear
             ,
             we
             shall
             be
             like
             him
             .
          
        
         
           From
           whence
           we
           see
           a
           Christian
           Mystery
           is
           something
           which
           relates
           to
           another
           life
           ,
           which
           it
           was
           impossible
           for
           us
           to
           know
           ,
           without
           Divine
           Revelation
           ;
           and
           now
           that
           it
           is
           reveal'd
           we
           know
           it
           but
           it
           in
           part
           ,
           and
           cannot
           fully
           comprehend
           it
           .
           Or
           shorter
           .
        
         
         
           It
           is
           a
           Divine
           Truth
           reveal'd
           to
           us
           in
           part
           .
        
         
           As
           particularly
           this
           of
           
             our
             being
             changed
             at
             the
             last
             day
             into
             the
             likeness
             of
             Christ.
          
           It
           is
           a
           truth
           relating
           to
           another
           life
           ,
           which
           could
           never
           have
           enter'd
           into
           our
           heads
           to
           think
           of
           ,
           unless
           it
           had
           been
           reveal'd
           to
           us
           from
           Heaven
           ;
           And
           now
           that
           it
           is
           reveal'd
           to
           us
           
             that
             we
             shall
             be
             like
             him
             ,
          
           yet
           we
           know
           nothing
           of
           the
           manner
           of
           it
           wherein
           this
           likeness
           will
           consist
           .
        
         
           So
           that
           in
           a
           Christian
           Mystery
           ,
           there
           is
           something
           we
           do
           understand
           ,
           and
           something
           that
           we
           are
           wholly
           ignorant
           of
           ;
           and
           it
           is
           call'd
           a
           Mystery
           in
           respect
           of
           both
           these
           .
        
         
           1.
           
           It
           is
           call'd
           a
           Mystery
           in
           respect
           of
           what
           we
           do
           know
           of
           it
           ;
           because
           it
           was
           a
           thing
           so
           hidden
           from
           us
           ,
           that
           it
           was
           impossible
           to
           discover
           it
           by
           those
           powers
           of
           knowledge
           which
           we
           are
           now
           endu'd
           with
           .
           As
           we
           could
           never
           have
           known
           from
           
           reason
           ,
           that
           good
           Christians
           should
           be
           
             chang'd
             into
             the
             likeness
             of
             Christ.
          
           Now
           it
           is
           this
           part
           of
           the
           Mystery
           which
           makes
           it
           an
           Article
           of
           Faith
           ,
           and
           obligatory
           upon
           our
           Consciences
           to
           believe
           it
           .
           Because
           we
           understand
           well
           what
           it
           is
           for
           a
           Body
           to
           be
           rais'd
           ,
           and
           alter'd
           for
           the
           better
           ,
           and
           we
           know
           perfectly
           what
           it
           is
           for
           one
           thing
           to
           be
           chang'd
           into
           the
           likeness
           of
           another
           .
        
         
           2.
           
           It
           is
           call'd
           a
           Mystery
           in
           respect
           of
           that
           part
           of
           it
           which
           as
           yet
           we
           have
           no
           notion
           of
           ;
           because
           't
           is
           utterly
           impossible
           for
           us
           in
           this
           life
           to
           attain
           to
           any
           knowledg
           of
           it
           by
           reason
           assisted
           with
           the
           greatest
           degree
           of
           revelation
           that
           is
           afforded
           us
           .
           And
           thus
           it
           is
           impossible
           for
           us
           in
           this
           life
           to
           have
           any
           notion
           of
           the
           manner
           of
           that
           change
           ▪
           into
           the
           likeness
           of
           Christ
           ,
           for
           't
           is
           expressly
           said
           ,
           
             That
             it
             doth
             not
             yet
             appear
             what
             we
             shall
             be
             .
          
           From
           whence
           I
           shall
           infer
           only
           thus
           much
           at
           present
           ,
           that
           what
           we
           do
           know
           ,
           and
           what
           is
           yet
           conceal'd
           from
           us
           ,
           are
           in
           gross
           call'd
           the
           same
           Mystery
           .
           And
           that
           as
           we
           are
           oblig'd
           to
           believe
           what
           is
           reveal'd
           
           of
           it
           ,
           so
           likewise
           we
           are
           at
           the
           same
           time
           oblig'd
           from
           express
           words
           of
           Scripture
           to
           believe
           ,
           that
           there
           is
           more
           in
           it
           than
           we
           are
           now
           able
           to
           comprehend
           .
           Nay
           that
           there
           is
           something
           in
           it
           which
           we
           have
           no
           notion
           
             or
             Idea
          
           at
           all
           of
           .
        
         
           This
           is
           the
           notion
           of
           a
           Mystery
           in
           the
           sence
           of
           Scripture
           ;
           and
           therefore
           now
           we
           see
           the
           Question
           is
           not
           ,
           
             Whether
             a
             man
             can
             believe
             what
             he
             kn●ws
             nothing
             of
             ,
          
           which
           no
           man
           in
           his
           wits
           ever
           yet
           affirm'd
           ;
           for
           there
           is
           a
           flat
           contradiction
           in
           the
           terms
           ;
           and
           yet
           this
           is
           the
           main
           thing
           he
           labours
           to
           disprove
           ,
           and
           by
           which
           he
           endeavours
           to
           confound
           his
           Readers
           .
           But
           the
           Question
           is
           ,
        
         
           
             Whether
             there
             be
             not
             some
             things
             in
             the
             Gospel
             ,
             concerning
             which
             we
             are
             bound
             to
             believe
             ,
             that
             there
             is
             much
             more
             in
             them
             than
             we
             are
             now
             able
             to
             comprehend
             .
          
           If
           there
           be
           such
           things
           ,
           as
           it
           appears
           in
           this
           instance
           of
           the
           Resurrection
           ,
           
           then
           there
           is
           something
           in
           the
           Gospel
           that
           may
           properly
           be
           call'd
           a
           Mystery
           ;
           and
           in
           so
           strict
           a
           sence
           ,
           that
           nothing
           else
           can
           be
           call'd
           a
           Mystery
           with
           so
           great
           propriety
           of
           Speech
           ,
           as
           will
           appear
           more
           fully
           hereafter
           .
        
         
           The
           case
           would
           have
           been
           the
           same
           ,
           had
           I
           taken
           any
           other
           Mystery
           for
           an
           instance
           ,
           either
           the
           eternal
           Generation
           of
           the
           Son
           ;
           or
           the
           Procession
           of
           the
           Holy
           Ghost
           ;
           or
           the
           Union
           of
           the
           Divine
           and
           Human
           Nature
           ;
           or
           the
           Operations
           of
           the
           Holy
           Spirit
           in
           the
           act
           of
           Grace
           ;
           or
           the
           Felicity
           and
           Joys
           of
           Heaven
           ,
           &c.
           and
           if
           it
           be
           requir'd
           I
           am
           ready
           to
           quit
           this
           ,
           and
           take
           any
           other
           for
           an
           instance
           which
           he
           shall
           pitch
           upon
           .
        
         
           Now
           this
           is
           the
           thing
           that
           lay
           upon
           him
           to
           disprove
           ;
           but
           he
           durst
           not
           go
           about
           proving
           or
           disproving
           any
           thing
           ,
           till
           he
           has
           perplex't
           the
           matter
           in
           hand
           ,
           and
           amus'd
           his
           Reader
           with
           fantastical
           terms
           and
           distinctions
           .
           If
           he
           had
           mean't
           honestly
           ,
           and
           thought
           himself
           able
           to
           go
           through
           with
           what
           he
           undertook
           ,
           
           he
           would
           have
           spoke
           plain
           undisguis'd
           Reason
           and
           proceeded
           immediately
           to
           the
           proof
           of
           the
           Question
           .
           But
           instead
           of
           this
           he
           finds
           it
           necessary
           to
           spend
           above
           one
           third
           of
           his
           Book
           ,
           in
           loosing
           of
           it
           :
           wherefore
           I
           must
           take
           my
           leave
           of
           it
           for
           some
           time
           as
           he
           doth
           ,
           to
           rescue
           the
           subject
           from
           obscurity
           ,
           and
           force
           this
           Man
           to
           speak
           plainly
           and
           intelligibly
           .
        
         
           And
           first
           he
           tells
           us
           ,
           
             That
             reason
             is
          
           
           
             not
             the
             man
             that
             hath
             it
          
           ;
           nor
           
             the
             things
             to
             be
             reason'd
             about
          
           ;
           nor
           
             is
             it
             our
             appetites
             and
             desires
          
           ;
           nor
           
             is
             it
             authority
          
           .
           What
           trifling
           this
           is
           ?
           he
           should
           have
           added
           ,
           that
           it
           was
           not
           the
           Head
           that
           forms
           the
           Thoughts
           ;
           nor
           the
           Fingers
           that
           write
           them
           ;
           nor
           is
           it
           the
           Brain
           it self
           ;
           No!
           nor
           is
           my
           Reason
           ,
           the
           reason
           of
           another
           Man.
           Our
           Readers
           are
           like
           to
           be
           much
           the
           wiser
           for
           this
           .
        
         
           After
           this
           he
           proceedeth
           to
           shew
           
           what
           it
           is
           ,
           in
           his
           second
           Chapter
           ;
           the
           whole
           substance
           of
           which
           in
           other
           words
           is
           only
           this
           ;
           that
           it
           is
           not
           Simplex
           
           Apprehensio
           ,
           nor
           Judicium
           ,
           but
           that
           it
           is
           Discursus
           that
           is
           properly
           call'd
           Reason
           .
           Which
           last
           he
           will
           not
           express
           by
           Syllogism
           ,
           the
           word
           for
           it
           that
           is
           commonly
           receiv'd
           :
           but
           he
           must
           call
           it
           ,
           
             The
             application
             of
             intermediate
             Idea's
             to
             other
             Idea's
             that
             are
             distant
             from
             one
          
           
           
             another
             ,
             and
             ly
             too
             far
             asunder
             in
             the
             mind
             .
          
           And
           this
           he
           explains
           by
           
             the
             measuring
             of
             two
             Houses
             with
             a
             line
          
           ;
           because
           you
           can't
           take
           one
           House
           in
           one
           hand
           ,
           and
           the
           other
           in
           another
           ,
           and
           so
           clap
           them
           together
           ,
           to
           find
           out
           which
           is
           highest
           .
           What
           is
           this
           but
           making
           a
           Syllogism
           ,
           by
           applying
           the
           
             Medius
             Terminus
          
           to
           the
           parts
           of
           the
           Question
           ?
           and
           to
           what
           purpose
           is
           all
           this
           ,
           unless
           he
           thinks
           that
           his
           Readers
           have
           not
           learned
           Logick
           ?
        
         
           Yes
           ,
           he
           hath
           a
           drift
           in
           it
           ,
           which
           is
           very
           observable
           in
           all
           our
           modern
           Writers
           against
           reveal'd
           Religion
           ;
           for
           unless
           he
           first
           lays
           down
           false
           rules
           of
           reasoning
           ,
           the
           consequences
           he
           wo'd
           make
           ,
           will
           not
           appear
           to
           be
           true
           .
           Thô
           he
           's
           in
           the
           right
           of
           it
           thus
           far
           ,
           and
           it
           is
           no
           more
           than
           what
           is
           in
           every
           common
           
           Logick
           ;
           Yet
           what
           follows
           is
           his
           own
           ,
           and
           is
           both
           trifling
           and
           false
           .
        
         
           For
           first
           ,
           his
           four
           ways
           of
           coming
           to
           the
           knowledge
           of
           any
           thing
           ,
           are
           very
           ill
           put
           together
           ,
           and
           the
           distinction
           frivolous
           .
           
             The
             Experience
             of
             the
             Sences
          
           ,
           
           
             the
             Experience
             of
             the
             Mind
          
           (
           i.
           e.
           )
           in
           usual
           speaking
           ,
           Sence
           and
           Reason
           ;
           
             Human
             and
             Divine
             Revelation
          
           .
           Now
           at
           first
           sight
           who
           does
           not
           see
           ?
           that
           any
           revelation
           by
           God
           or
           Man
           ,
           must
           enter
           into
           the
           mind
           by
           one
           of
           these
           two
           ways
           ,
           either
           by
           our
           Sences
           or
           our
           Reason
           ;
           so
           that
           there
           are
           but
           these
           two
           ways
           still
           .
        
         
           And
           then
           as
           to
           his
           making
           Authority
           
           
             a
             means
             only
             of
             Information
             ,
             and
          
           *
           
             Evidence
             the
             only
             ground
             of
             Perswasion
          
           ;
           
           which
           is
           the
           fundamental
           Error
           of
           his
           Book
           ,
           and
           indeed
           of
           all
           these
           modern
           Writers
           who
           make
           such
           a
           stir
           about
           Reason
           and
           Evidence
           ;
           we
           shall
           see
           the
           falsity
           of
           it
           if
           we
           consider
           Authority
           in
           respect
           of
           the
           Person
           who
           is
           inform'd
           ,
           and
           of
           him
           who
           gives
           the
           Information
           .
        
         
           1.
           
           In
           respect
           of
           the
           Person
           who
           is
           inform'd
           ,
           I
           grant
           it
           is
           a
           means
           of
           Information
           ;
           for
           how
           comes
           any
           one
           to
           the
           knowledge
           of
           a
           thing
           he
           was
           wholly
           ignorant
           of
           before
           ,
           and
           which
           he
           could
           not
           attain
           of
           himself
           ?
           why
           ?
           by
           an
           others
           revealing
           it
           to
           him
           .
        
         
           2.
           
           When
           considered
           in
           the
           Informer
           ,
           it
           is
           a
           ground
           of
           Perswasion
           ;
           for
           why
           do
           I
           give
           my
           assent
           to
           any
           Proposition
           related
           to
           me
           from
           another
           ?
           because
           of
           the
           veracity
           and
           ability
           of
           the
           Person
           that
           makes
           the
           Information
           .
        
         
         
           But
           this
           cuning
           man
           will
           ask
           ,
           how
           can
           that
           which
           is
           inseparable
           from
           another
           be
           the
           ground
           of
           any
           assent
           in
           my
           mind
           ?
           I
           Answer
           ,
           It
           is
           the
           opinion
           that
           is
           in
           me
           of
           his
           ability
           and
           veracity
           is
           the
           cause
           of
           my
           assent
           .
           The
           ground
           of
           this
           opinion
           indeed
           is
           Evidence
           :
           But
           then
           this
           Evidence
           is
           a
           ground
           of
           perswasion
           in
           respect
           of
           the
           worth
           of
           the
           Person
           only
           ;
           and
           that
           Worth
           or
           Authority
           of
           his
           ,
           is
           the
           only
           ground
           of
           perswasion
           in
           respect
           of
           the
           substance
           of
           what
           he
           relates
           to
           me
           .
           From
           whence
           it
           is
           plain
           ,
           that
           though
           we
           grant
           that
           Evidence
           in
           the
           Mind
           is
           a
           ground
           of
           perswasion
           ,
           yet
           it
           is
           not
           the
           only
           ground
           .
           And
           therefore
           to
           make
           this
           very
           clear
           and
           undeniable
           ,
           let
           us
           take
           an
           instance
           of
           two
           Propositions
           ,
           wherein
           these
           two
           grounds
           may
           be
           consider'd
           separately
           .
        
         
           
             The
             three
             angles
             of
             a
             Triangle
             are
             equal
             to
             two
             right
             ones
             .
          
        
         
         
           In
           a
           Person
           who
           is
           able
           to
           demonstrate
           this
           Proposition
           ,
           the
           only
           ground
           of
           his
           perswasion
           or
           assent
           ,
           is
           the
           evidence
           of
           it
           in
           the
           Mind
           :
           For
           the
           reason
           why
           he
           gives
           his
           assent
           to
           it
           is
           ;
           because
           he
           finds
           out
           the
           agreement
           of
           the
           extreams
           by
           intermediate
           Idea's
           ,
           and
           thus
           as
           he
           speaks
           ,
           the
           demonstration
           at
           last
           becomes
           self
           evident
           .
        
         
           But
           as
           to
           the
           substance
           of
           this
           Proposition
        
         
           
             When
             Christ
             appears
             we
             shall
             be
             like
             him
             .
          
        
         
           The
           authority
           of
           the
           Person
           relating
           it
           ,
           is
           the
           only
           ground
           of
           perswasion
           .
           For
           as
           I
           should
           never
           have
           known
           this
           if
           it
           had
           not
           been
           reveal'd
           ,
           and
           therefore
           in
           this
           respect
           Authority
           is
           a
           means
           of
           information
           ;
           so
           I
           should
           never
           have
           believed
           it
           ,
           if
           I
           had
           not
           known
           that
           this
           Revelation
           had
           come
           from
           God.
           And
           therefore
           Authority
           consider'd
           in
           the
           Revealer
           ,
           is
           the
           only
           
           grounds
           of
           my
           assent
           to
           the
           substance
           of
           this
           Proposition
           .
        
         
           But
           to
           make
           this
           plainer
           ,
           we
           must
           consider
           that
           all
           natural
           Truths
           which
           do
           not
           necessarily
           require
           Revelation
           ,
           need
           no
           other
           ground
           of
           perswasion
           but
           Evidence
           ;
           but
           those
           which
           do
           ,
           have
           both
           these
           grounds
           of
           perswasion
           ,
           Evidence
           and
           Authority
           ;
           as
           will
           appear
           if
           we
           distinguish
           the
           three
           things
           in
           every
           relation
           .
        
         
           
             1.
             
             The
             meaning
             of
             the
             words
             .
          
           
             2.
             
             The
             relation
             it self
             ,
             or
             the
             very
             act
             of
             revelation
             .
          
           
             3.
             
             The
             *
             substance
             of
             the
             thing
             intended
             by
             the
             Revelation
             .
          
        
         
           As
           to
           the
           meaning
           of
           the
           words
           ,
           and
           truth
           of
           the
           revelation
           in
           any
           proposition
           ,
           Evidence
           is
           the
           ground
           of
           perswasion
           :
           for
           why
           do
           I
           believe
           this
           Proposition
           ?
           
             When
             Christ
             appears
             we
          
           
           
             shall
             be
             like
             him
          
           .
           Because
           I
           know
           the
           meaning
           of
           the
           words
           ;
           and
           because
           there
           is
           an
           evidence
           in
           my
           Mind
           of
           its
           coming
           from
           God
           ,
           from
           those
           proofs
           to
           my
           Senses
           and
           Reason
           ;
           which
           argue
           the
           Divine
           Mission
           of
           the
           Person
           who
           relates
           it
           ;
           and
           consequently
           the
           Divinity
           of
           the
           relation
           it self
           .
           But
           as
           to
           the
           Substance
           of
           that
           Proposition
           ,
           Authority
           is
           the
           only
           ground
           of
           Perswasion
           ,
           as
           indeed
           it
           is
           in
           all
           relations
           whatsoever
           .
        
         
           And
           therefore
           't
           is
           now
           plain
           how
           
           Divine
           and
           
             Human
             Authority
          
           differ
           as
           well
           in
           degrees
           of
           Perspicuity
           as
           of
           Certitude
           .
           And
           why
           ?
           because
           when
           a
           meer
           man
           relates
           any
           thing
           to
           me
           ,
           thô
           I
           allow
           the
           veracity
           of
           the
           man
           ,
           yet
           it
           is
           impossible
           for
           him
           to
           give
           such
           proof
           to
           my
           Sences
           and
           my
           Reason
           of
           the
           reality
           and
           substance
           of
           what
           he
           relates
           ,
           as
           God
           can
           ;
           And
           therefore
           can't
           raise
           so
           great
           a
           degree
           of
           Evidence
           in
           my
           Mind
           .
           Though
           I
           suppose
           this
           mans
           relation
           to
           be
           true
           (
           so
           that
           this
           relation
           of
           his
           ,
           and
           one
           of
           God's
           
           shall
           be
           upon
           equal
           Terms
           as
           to
           certitude
           ,
           being
           both
           alike
           true
           )
           yet
           this
           assent
           of
           mine
           to
           what
           the
           man
           relates
           ,
           is
           more
           precarious
           and
           worse
           founded
           than
           my
           faith
           of
           any
           divine
           proposition
           ;
           because
           this
           is
           more
           clear
           and
           distinct
           ,
           as
           having
           a
           degree
           of
           Evidence
           in
           the
           mind
           which
           the
           other
           wants
           .
           *
        
         
           I
           shall
           make
           this
           plain
           by
           an
           instance
           .
           A
           man
           tells
           me
           that
           Rome
           is
           swallow'd
           up
           by
           an
           Earthquake
           ;
           I
           have
           such
           an
           opinion
           of
           the
           veracity
           of
           the
           Man
           ,
           that
           I
           give
           my
           assent
           to
           it
           and
           believe
           it
           firmly
           .
        
         
           Let
           us
           suppose
           afterwards
           that
           God
           reveals
           this
           same
           to
           me
           .
           As
           yet
           there
           is
           the
           same
           degree
           of
           perspicuity
           allowing
           the
           ability
           and
           veracity
           of
           the
           man
           ;
           for
           then
           both
           God
           and
           he
           tell
           truth
           in
           this
           .
           But
           if
           God
           confirm
           the
           relation
           by
           a
           Miracle
           ,
           this
           shall
           raise
           an
           Evidence
           
           or
           degree
           of
           knowledge
           in
           my
           Mind
           ,
           beyond
           any
           thing
           the
           man
           is
           able
           to
           effect
           ;
           and
           consequently
           the
           revelation
           of
           the
           same
           thing
           from
           God
           makes
           it
           clearer
           ,
           and
           gives
           it
           a
           greater
           degree
           of
           perspicuity
           than
           it
           had
           before
           .
        
         
           But
           it
           will
           be
           yet
           more
           clear
           ,
           That
           Authority
           is
           a
           ground
           of
           Perswasion
           ,
           if
           we
           consider
           ,
           that
           all
           Evidence
           in
           the
           Mind
           proceeds
           from
           Evidence
           in
           the
           Thing
           .
           Now
           all
           Truths
           in
           themselves
           are
           equally
           evident
           ;
           but
           in
           respect
           of
           us
           they
           are
           not
           so
           :
           for
           some
           we
           are
           capable
           of
           knowing
           distinctly
           ,
           and
           some
           we
           are
           not
           ,
           because
           they
           are
           not
           suited
           to
           our
           present
           capacities
           .
           In
           respect
           of
           those
           divine
           truths
           ,
           or
           of
           that
           part
           of
           them
           which
           is
           suited
           to
           our
           present
           capacities
           ,
           Evidence
           is
           the
           ground
           of
           perswasion
           ;
           but
           in
           respect
           of
           that
           part
           of
           it
           ,
           which
           is
           not
           suited
           to
           our
           Capacities
           ,
           as
           we
           have
           seen
           ,
           Authority
           is
           .
           
           And
           thus
           we
           see
           ,
           how
           we
           may
           give
           our
           assent
           ,
           to
           many
           propositions
           ,
           for
           the
           substance
           of
           which
           we
           have
           no
           Evidence
           in
           the
           mind
           .
           Why
           then
           says
           he
           a
           man
           shall
           believe
           what
           he
           doth
           not
           know
           ,
           and
           that
           is
           giving
           his
           assent
           to
           nothing
           .
           But
           this
           is
           a
           quibble
           and
           to
           remove
           it
           effectually
           ,
           let
           us
           take
           up
           the
           same
           propositions
           again
           .
        
         
           
             The
             three
             angles
             of
             a
             Triangle
             are
             equal
             to
             two
             right
             ones
             .
          
        
         
           'T
           is
           plain
           a
           man
           who
           knows
           what
           a
           Triangle
           is
           ,
           and
           what
           it
           is
           for
           one
           Angle
           to
           be
           equal
           to
           another
           ,
           may
           give
           his
           assent
           to
           this
           proposition
           ;
           though
           perhaps
           it
           may
           be
           utterly
           impossible
           ever
           to
           beat
           the
           demonstration
           into
           his
           head
           .
           And
           though
           he
           doth
           not
           comprehend
           it
           ,
           yet
           he
           can't
           be
           said
           to
           be
           ignorant
           of
           it
           .
           And
           the
           only
           ground
           of
           his
           assent
           is
           ,
           the
           Authority
           of
           some
           person
           who
           is
           able
           to
           demonstrate
           it
           .
        
         
         
           And
           thus
           it
           is
           with
           a
           divine
           proposition
           .
           
             When
             Christ
             appears
             we
             shall
             be
             like
             him
             .
          
           Any
           one
           who
           knows
           what
           it
           is
           for
           a
           body
           to
           be
           rais'd
           ,
           and
           for
           one
           thing
           to
           be
           like
           another
           ,
           may
           give
           his
           assent
           to
           this
           proposition
           ;
           though
           it
           be
           impossible
           for
           him
           to
           know
           wherein
           this
           likeness
           will
           consist
           ,
           or
           to
           demonstrate
           that
           it
           will
           certainly
           be
           so
           .
           And
           therefore
           the
           Authority
           of
           God
           is
           the
           only
           grounds
           of
           perswasion
           in
           this
           proposition
           ;
           and
           no
           Evidence
           is
           necessary
           any
           farther
           than
           to
           understand
           the
           meaning
           of
           the
           words
           ,
           and
           the
           truth
           of
           the
           revelation
           it self
           .
           So
           groundless
           is
           that
           main
           principle
           of
           his
           ,
           that
           a
           man
           can
           give
           his
           assent
           to
           nothing
           but
           what
           he
           comprehends
           :
           whereas
           the
           contrary
           is
           as
           clear
           as
           the
           light
           ,
           from
           what
           hath
           been
           said
           .
        
         
           But
           farther
           ,
           from
           this
           supposition
           of
           his
           ,
           that
           
             Authority
             is
             only
             a
             means
             of
             Information
             ,
          
           and
           
             Evidence
             the
             only
             ground
             of
             Perswasion
             ,
          
           these
           two
           absurdities
           will
           directly
           follow
           .
        
         
         
           1.
           
           That
           a
           man
           can
           never
           be
           deceived
           in
           any
           thing
           ;
           for
           if
           Evidence
           in
           the
           Mind
           be
           the
           only
           ground
           of
           Perwasion
           ,
           a
           man
           can
           never
           give
           his
           assent
           but
           where
           there
           is
           this
           Evidence
           :
           for
           if
           there
           be
           but
           one
           only
           cause
           ,
           the
           effect
           can
           never
           proceed
           but
           from
           that
           cause
           ;
           and
           what
           is
           evident
           (
           i
           :
           e
           :
           )
           what
           is
           truly
           known
           ,
           can
           never
           deceive
           .
        
         
           He
           hath
           no
           way
           of
           evading
           this
           ,
           but
           by
           saying
           that
           the
           cause
           of
           error
           is
           the
           giving
           assent
           where
           there
           is
           none
           ,
           or
           not
           sufficient
           Evidence
           in
           the
           Mind
           ;
           which
           destroys
           every
           thing
           he
           says
           upon
           this
           head
           ,
           for
           this
           supposes
           that
           there
           may
           be
           some
           other
           cause
           of
           assent
           besides
           Evidence
           .
           But
           if
           we
           suppose
           Evidence
           to
           be
           the
           only
           cause
           of
           assent
           ,
           then
           it
           must
           vary
           in
           degrees
           together
           with
           it's
           cause
           ;
           so
           that
           a
           clear
           Evidence
           shall
           have
           a
           firm
           assent
           ,
           and
           the
           least
           degree
           of
           Evidence
           shall
           have
           but
           the
           least
           degree
           of
           assent
           ;
           so
           that
           still
           a
           man
           can
           never
           be
           deceiv'd
           in
           any
           thing
           ,
           or
           in
           any
           degree
           .
           And
           for
           him
           to
           say
           that
           we
           may
           think
           we
           have
           this
           
           Evidence
           when
           we
           have
           it
           not
           ,
           is
           still
           supposing
           that
           there
           is
           some
           other
           ground
           of
           assent
           .
           Nay
           worse
           ,
           't
           is
           supposing
           that
           a
           thing
           may
           be
           Evident
           to
           us
           ,
           and
           not
           Evident
           at
           the
           same
           time
           .
        
         
           2.
           
           It
           will
           follow
           that
           no
           Person
           either
           God
           or
           Man
           ,
           can
           be
           believ'd
           on
           their
           word
           .
           For
           what
           they
           relate
           is
           evident
           to
           the
           Mind
           ,
           or
           it
           is
           not
           ;
           If
           it
           be
           ,
           then
           they
           give
           their
           assent
           to
           that
           Evidence
           ,
           and
           not
           to
           the
           Person
           who
           relates
           it
           .
           If
           it
           be
           not
           evident
           (
           i
           :
           e
           :
           )
           according
           to
           him
           ,
           if
           he
           doth
           not
           know
           it
           perfectly
           ,
           he
           must
           utterly
           reject
           it
           .
           And
           thus
           in
           a
           few
           words
           he
           destroys
           all
           Faith
           ,
           both
           Human
           and
           Divine
           .
           For
           thus
           he
           proceeds
           ;
           a
           man
           can
           believe
           nothing
           but
           what
           he
           knows
           ;
           and
           he
           knows
           nothing
           but
           what
           he
           comprehends
           ;
           and
           then
           he
           is
           said
           to
           comprehend
           a
           thing
           when
           he
           hath
           a
           clear
           and
           distinct
           Idea
           of
           it
           ,
           (
           i
           :
           e
           :
           )
           when
           it
           is
           as
           clear
           as
           a
           Mathematical
           Demonstration
           ;
           or
           as
           evident
           as
           what
           he
           sees
           with
           his
           Eyes
           ,
           for
           you
           know
           seeing's
           believing
           all
           the
           World
           over
           .
        
         
         
           Having
           thus
           made
           it
           plain
           that
           Evidence
           is
           not
           the
           only
           ground
           of
           Perswasion
           ,
           I
           come
           now
           to
           consider
           his
           
             clear
             and
             distinct
             Idea's
          
           which
           he
           lays
           down
           as
           the
           ground
           of
           this
           Evidence
           .
           This
           opinion
           carries
           a
           face
           of
           fairness
           and
           probability
           ,
           and
           insinuates
           it self
           by
           the
           common
           inclinations
           of
           men
           ,
           who
           are
           naturally
           averse
           to
           all
           restraint
           in
           thinking
           as
           well
           as
           acting
           ,
           and
           are
           as
           uneasy
           at
           any
           fetters
           upon
           their
           Mind
           as
           upon
           their
           Body
           .
           They
           wou'd
           not
           willingly
           be
           oblig'd
           to
           give
           their
           assent
           to
           any
           thing
           but
           what
           they
           have
           clear
           &
           distinct
           Idea's
           of
           ;
           and
           if
           it
           be
           not
           thus
           in
           the
           Christian
           Religion
           ,
           even
           well
           meaning
           people
           are
           apt
           to
           wish
           it
           were
           so
           .
        
         
           Now
           because
           I
           design
           this
           Letter
           in
           answer
           not
           only
           to
           this
           Book
           ,
           but
           to
           all
           the
           opposers
           of
           Revelation
           and
           Mysteries
           ,
           upon
           the
           like
           principles
           of
           setting
           up
           for
           Reason
           and
           Evidence
           ,
           and
           clear
           and
           distinct
           notions
           of
           every
           thing
           they
           give
           their
           assent
           to
           ,
           I
           shall
           be
           very
           particular
           in
           the
           consideration
           of
           this
           point
           .
           And
           I
           hope
           to
           make
           out
           
           plainly
           to
           them
           ,
           the
           deep
           deceit
           that
           lies
           at
           the
           bottom
           of
           all
           this
           ;
           and
           to
           convince
           them
           that
           God
           ,
           by
           requiring
           their
           assent
           to
           his
           Revelations
           ,
           doth
           as
           little
           violence
           to
           their
           mind
           as
           to
           their
           body
           ;
           and
           that
           he
           leaves
           their
           Reason
           as
           full
           a
           scope
           ,
           and
           as
           great
           a
           liberty
           in
           matters
           of
           Religion
           as
           in
           any
           thing
           else
           .
           So
           that
           they
           will
           find
           us
           as
           great
           Sticklers
           for
           
             clear
             Idea's
          
           ,
           strict
           Reason
           ,
           and
           Evidence
           as
           they
           can
           be
           for
           their
           hearts
           .
        
         
           These
           men
           speak
           much
           truth
           ,
           but
           make
           false
           inferences
           ,
           never
           considering
           the
           difference
           between
           these
           two
           propositions
           ,
           but
           confounding
           them
           in
           all
           their
           discourses
           .
        
         
           
             Clear
             and
             distinct
             Idea's
             are
             the
             foundation
             of
             all
             our
             knowledge
             and
             assent
             ,
          
           which
           consider'd
           in
           a
           right
           sence
           is
           undoubtedly
           true
           .
           But
           for
           that
           other
           which
           they
           make
           a
           consequence
           of
           it
           ,
           it
           is
           absolutely
           false
           ,
           viz.
           
        
         
           
             That
             we
             can
             believe
             nothing
             but
             what
             we
             have
             a
             clear
             and
             distinct
             Idea
             of
             .
          
           For
           the
           clear
           conceptions
           we
           have
           of
           
           some
           things
           ,
           give
           us
           a
           confus'd
           and
           imperfect
           knowledge
           of
           others
           ;
           and
           it
           is
           upon
           the
           account
           of
           those
           things
           whereof
           we
           have
           clear
           and
           distinct
           Idea's
           ,
           that
           we
           give
           a
           firm
           assent
           to
           the
           existence
           of
           things
           whereof
           we
           have
           no
           Idea
           at
           all
           .
           So
           that
           these
           two
           sayings
           widely
           differ
           ;
           as
           much
           as
           truth
           from
           falshood
           .
        
         
           
             I
             can
             give
             no
             assent
             without
             clear
             and
             distinct
             Idea's
             .
          
           And
        
         
           
             I
             must
             have
             a
             clear
             and
             distinct
             Idea
             of
             every
             thing
             I
             give
             my
             assent
             to
             .
          
        
         
           Now
           because
           this
           is
           the
           fundamental
           error
           of
           all
           our
           quaint
           Reasoners
           ag●inst
           Revelation
           ,
           and
           the
           fallacy
           w●●●●by
           they
           impose
           upon
           others
           ,
           I
           shall
           express
           my self
           as
           distinctly
           and
           p●●●nly
           in
           this
           matter
           as
           I
           can
           .
        
         
           But
           by
           the
           way
           we
           must
           observe
           th●●
           since
           it
           appears
           und●niably
           from
           w●●●
           hath
           been
           said
           ,
           that
           Evidence
           is
           ●o●●●e
           only
           ground
           of
           Perswasion
           ,
           it
           is
           a
           direct
           and
           immediate
           consequence
           
           from
           thence
           ;
           that
           there
           is
           no
           necessity
           of
           having
           a
           clear
           and
           distinct
           Idea
           of
           what
           I
           give
           my
           assent
           to
           .
           Not
           but
           that
           I
           allow
           there
           is
           a
           necessity
           of
           clear
           and
           distinct
           Idea's
           of
           some
           things
           ,
           to
           make
           us
           give
           our
           assent
           to
           others
           ;
           And
           therefore
           though
           Authority
           be
           a
           ground
           of
           Perswasion
           ,
           yet
           what
           this
           man
           wou'd
           insinuate
           doth
           not
           follow
           ,
           viz
           :
           That
           
             therefore
             all
             it's
             Relations
             ,
             or
             any
             of
             them
             are
             to
             be
             receiv'd
             without
             Examen
             .
          
           For
           all
           the
           Revelations
           of
           God
           admit
           of
           the
           strictest
           enquiry
           ,
           and
           severest
           search
           of
           our
           reason
           :
           and
           it
           is
           this
           that
           enables
           us
           to
           distinguish
           them
           from
           the
           wild
           extravagancies
           of
           Enthusiast's
           ,
           and
           the
           delusions
           of
           the
           Devil
           .
           It
           is
           by
           the
           help
           of
           this
           that
           I
           now
           shew
           the
           difference
           between
           his
           fallacies
           and
           the
           truth
           of
           God.
           And
           in
           order
           to
           set
           them
           both
           in
           a
           clear
           light
           ,
           I
           shall
           six
           the
           signification
           of
           this
           most
           ambiguous
           word
           ,
           which
           he
           hath
           compell'd
           me
           to
           make
           so
           much
           use
           of
           ,
           for
           otherwise
           we
           shall
           but
           grope
           for
           truth
           in
           the
           dark
           .
        
         
         
           What
           is
           meant
           by
           an
           
             Adaequate
             Idea
          
           is
           sure
           and
           fixt
           (
           i
           :
           e
           :
           )
           a
           full
           and
           comprehensive
           knowledg
           of
           any
           thing
           ,
           so
           as
           to
           know
           all
           that
           is
           knowable
           in
           it
           .
           But
           how
           far
           short
           ,
           what
           men
           call
           a
           clear
           and
           distinct
           Idea
           comes
           of
           that
           adaequate
           conception
           of
           a
           thing
           ,
           is
           impossible
           to
           determine
           ,
           because
           our
           knowledge
           of
           things
           is
           varied
           almost
           in
           infinite
           degrees
           ;
           insomuch
           that
           perhaps
           we
           have
           not
           Idea's
           of
           any
           two
           things
           in
           nature
           ,
           that
           are
           equally
           clear
           and
           distinct
           .
           And
           therefore
           to
           cut
           of
           all
           Metaphysical
           nicities
           ,
           and
           infist
           upon
           nothing
           but
           genuine
           Reason
           ;
           by
           a
           clear
           and
           distinct
           Idea
           ,
           as
           it
           relates
           to
           this
           controversy
           is
           signified
           ,
           
             as
             clear
             and
             distinct
             a
             conception
             as
             we
             ordinarily
             have
             of
             the
             things
             of
             this
             World.
          
           For
           these
           are
           the
           two
           main
           things
           he
           contends
           for
           in
           his
           whole
           Book
           .
        
         
           
             1.
             
             That
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             all
             things
             reveal'd
             to
             us
             in
             the
             Gospel
             ,
             as
             we
             have
             of
             the
             ordinary
             Phaenomena
             of
             Nature
             .
             And
          
           
             
             2.
             
             That
             we
             are
             oblig'd
             to
             give
             our
             assent
             to
             them
             no
             farther
             than
             we
             have
             clear
             and
             distinct
             Idea's
             of
             them
             .
          
        
         
           In
           direct
           opposition
           to
           which
           ,
           I
           shall
           lay
           down
           these
           two
           propositions
           .
        
         
           
             1.
             
             That
             we
             are
             so
             far
             from
             having
             clear
             and
             distinct
             Idea's
             of
             those
             things
             of
             another
             World
             which
             are
             revealed
             to
             us
             ,
             that
             we
             have
             no
             proper
             or
             immediate
             Idea
             at
             all
             of
             them
             .
             And
          
           
             2.
             
             That
             though
             we
             have
             no
             proper
             or
             immediate
             Idea
             of
             those
             things
             ,
             yet
             we
             are
             bound
             to
             believe
             them
             ;
             and
             that
             our
             assent
             to
             them
             ,
             according
             to
             his
             own
             principle
             ,
             is
             founded
             upon
             clear
             and
             distinct
             Idea's
             .
          
        
         
           1.
           
           As
           to
           the
           first
           by
           a
           
             proper
             and
             immediate
             Idea
          
           I
           mean
           ,
           
             a
             conception
             or
             notion
             of
             the
             thing
             as
             it
             is
             in
             it self
             ,
          
           
           By
           
             a
             mediate
             or
             improper
             Idea
          
           I
           mean
           ,
           
             a
             notion
             we
             form
             of
             any
             thing
             in
             our
             Minds
             by
             Analogy
             or
          
           *
           Similitude
           .
           Whether
           this
           distinction
           hath
           been
           made
           use
           of
           or
           no
           I
           know
           not
           ;
           but
           sure
           I
           am
           't
           is
           a
           very
           necessary
           one
           ,
           and
           of
           excellent
           use
           to
           set
           the
           bounds
           and
           measures
           of
           our
           knowledge
           ,
           and
           to
           lay
           open
           the
           true
           nature
           of
           our
           Christian
           Faith
           :
           that
           we
           may
           clearly
           apprehend
           where
           Knowledge
           ends
           ,
           and
           Faith
           proceeds
           alone
           .
           And
           I
           am
           perswaded
           a
           due
           observation
           of
           this
           distinction
           ,
           wo'd
           effectually
           put
           an
           end
           to
           all
           this
           controversie
           about
           mysteries
           .
        
         
         
           Now
           what
           I
           say
           is
           this
           ,
           that
           we
           have
           no
           proper
           Idea's
           of
           the
           things
           of
           another
           World
           ,
           but
           frame
           to
           our selves
           conceptions
           of
           them
           ,
           from
           those
           things
           in
           this
           World
           whereof
           we
           have
           clear
           and
           distinct
           Idea's
           .
           And
           to
           make
           this
           appear
           ,
           let
           us
           consider
           that
           there
           are
           but
           two
           ways
           of
           Gods
           revealing
           any
           thing
           to
           us
           ;
           either
           by
           giving
           us
           new
           faculties
           ,
           or
           by
           adapting
           his
           Revelations
           to
           those
           we
           have
           ,
           which
           are
           our
           Sences
           and
           our
           Reason
           .
           He
           grants
           that
           it
           is
           not
           by
           giving
           us
           any
           new
           faculties
           ;
           and
           therefore
           since
           this
           is
           done
           by
           adapting
           himself
           to
           those
           faculties
           we
           already
           have
           ,
           then
           't
           is
           plain
           that
           he
           must
           make
           use
           of
           such
           words
           and
           notions
           as
           fall
           within
           their
           proper
           sphere
           .
        
         
           Now
           that
           we
           can
           have
           no
           proper
           or
           immediate
           Idea
           from
           Sence
           or
           Reason
           ,
           of
           the
           real
           nature
           of
           any
           thing
           relating
           to
           another
           life
           as
           it
           is
           in
           it self
           ;
           or
           indeed
           any
           other
           notion
           of
           them
           than
           that
           of
           Being
           in
           general
           ,
           will
           best
           appear
           by
           instancing
           in
           the
           particulars
           .
           I
           shall
           begin
           with
           God
           
           himself
           and
           his
           Attributes
           ,
           that
           incomprehensible
           Being
           which
           this
           bold
           man
           affirms
           ,
           to
           have
           nothing
           more
           mysterious
           in
           it
           than
           a
           stock
           or
           a
           stone
           .
        
         
           1.
           
           And
           first
           our
           imagination
           can
           frame
           no
           likeness
           or
           resemblance
           of
           God
           ,
           as
           it
           can
           do
           of
           material
           and
           sensible
           Objects
           ;
           and
           therefore
           the
           Israelites
           were
           forbid
           to
           represent
           him
           by
           any
           figure
           or
           resemblance
           ,
           because
           they
           saw
           no
           similitude
           .
           And
           to
           the
           same
           purpose
           are
           many
           expressions
           in
           the
           Scriptures
           as
           Is●i
           .
           40.
           18.
           
           
             To
             whom
             then
             will
             ye
             liken
             God
             ?
             or
             what
             likeness
             will
             ye
             compare
             unto
             him
             ?
          
           So
           that
           I
           hope
           I
           have
           gain'd
           thus
           much
           ,
           that
           God
           is
           more
           mysterious
           than
           a
           stock
           or
           a
           stone
           ,
           because
           we
           can
           frame
           some
           imagination
           of
           these
           ,
           but
           none
           at
           all
           of
           him
           .
        
         
           2.
           
           But
           2dly
           ,
           as
           we
           can
           form
           no
           similitude
           from
           the
           Sences
           ,
           so
           neither
           hath
           the
           Reason
           any
           the
           least
           glimps
           of
           his
           real
           Nature
           as
           he
           is
           in
           himself
           ,
           for
           
           the
           only
           way
           we
           have
           of
           forming
           an
           Idea
           of
           him
           is
           either
           negatively
           ,
           by
           removing
           from
           him
           all
           the
           Imperfections
           of
           the
           Creatures
           ,
           or
           by
           enlarging
           those
           excellencies
           we
           find
           in
           these
           ,
           and
           attributing
           them
           to
           God.
           So
           that
           he
           is
           now
           incomprehensible
           to
           us
           ,
           not
           only
           as
           we
           have
           no
           clear
           and
           distinct
           knowledge
           of
           him
           ,
           but
           as
           we
           have
           no
           proper
           Idea
           at
           all
           of
           his
           real
           nature
           .
           And
           therefore
           when
           he
           made
           a
           particular
           Revelation
           of
           himself
           it
           was
           only
           by
           the
           name
           I
           AM
           ,
           which
           denoted
           nothing
           more
           of
           him
           than
           barely
           his
           Existence
           ;
           and
           plainly
           intimated
           that
           it
           was
           impossible
           for
           them
           to
           conceive
           any
           thing
           farther
           of
           him
           .
           For
           this
           reason
           't
           is
           said
           that
           hereafter
           
             we
             shall
             see
             him
             as
             he
             is
             ,
          
           because
           we
           have
           no
           knowledg
           of
           him
           now
           ,
           but
           by
           mediation
           of
           those
           Idea's
           we
           have
           of
           the
           things
           of
           this
           World.
           And
           to
           make
           this
           farther
           appear
           let
           us
           consider
           him
           in
           those
           Attributes
           of
           his
           ,
           whereof
           we
           are
           thought
           to
           have
           the
           most
           clear
           and
           distinct
           Idea's
           .
           And
        
         
         
           1.
           
           'T
           is
           reveal'd
           to
           us
           that
           
             God
             is
             a
             Spirit
          
           ,
           by
           which
           we
           really
           understand
           nothing
           more
           ,
           than
           that
           he
           is
           a
           Being
           that
           is
           not
           matter
           ;
           which
           is
           so
           far
           from
           a
           proper
           immediate
           Idea
           ,
           that
           it
           is
           not
           a
           positive
           one
           ;
           for
           all
           the
           notion
           we
           have
           of
           a
           Spirit
           is
           that
           it
           thinks
           ,
           and
           that
           it
           moves
           .
           As
           to
           the
           first
           of
           these
           ,
           the
           only
           reason
           why
           we
           attribute
           it
           to
           a
           Spirit
           ,
           is
           because
           we
           can
           demonstrate
           that
           meer
           matter
           cannot
           think
           ;
           And
           therefore
           we
           conclude
           it
           must
           be
           something
           else
           that
           can
           ,
           thô
           we
           have
           no
           notion
           at
           all
           of
           what
           it
           is
           .
           Besides
           we
           can't
           conceive
           what
           thinking
           is
           in
           a
           pure
           Spirit
           ;
           we
           know
           nothing
           of
           the
           true
           manner
           of
           that
           operation
           in
           them
           ,
           which
           is
           answerable
           to
           knowledg
           in
           us
           ▪
           We
           can
           conceive
           thinking
           now
           ,
           only
           as
           it
           is
           perform'd
           by
           help
           of
           material
           Organs
           ,
           and
           more
           immediately
           by
           the
           Fibres
           of
           the
           Brain
           .
           But
           when
           we
           set
           our selves
           to
           consider
           it
           abstractedly
           from
           these
           ,
           we
           have
           no
           Idea
           at
           all
           of
           it
           .
           So
           that
           we
           now
           form
           as
           gross
           a
           notion
           of
           thinking
           in
           a
           pure
           Spirit
           ,
           as
           we
           do
           of
           it's
           motion
           ,
           
           when
           we
           walk
           by
           dragging
           one
           Leg
           after
           another
           .
        
         
           And
           then
           as
           to
           it's
           motion
           ,
           when
           we
           say
           a
           Spirit
           moves
           ,
           we
           don't
           make
           this
           inference
           from
           any
           knowledge
           we
           have
           of
           the
           true
           nature
           of
           it
           ,
           but
           because
           we
           can
           prove
           that
           matter
           can't
           move
           it self
           ,
           and
           thus
           by
           denying
           it
           to
           matter
           ,
           we
           really
           do
           nothing
           more
           than
           give
           it
           to
           something
           else
           ;
           but
           what
           that
           something
           is
           we
           know
           not
           .
           For
           we
           know
           not
           how
           it
           moves
           ,
           or
           how
           it
           communicates
           this
           motion
           to
           matter
           .
           Nor
           indeed
           can
           we
           distinguish
           Thought
           and
           Motion
           in
           a
           Spirit
           ;
           and
           as
           far
           as
           we
           may
           make
           a
           conjecture
           of
           what
           we
           have
           no
           Idea
           of
           ,
           in
           all
           likelyhood
           they
           are
           the
           same
           .
           And
           therefore
           I
           can't
           but
           wonder
           that
           any
           one
           
           sho'd
           affirm
           ,
           that
           we
           have
           as
           clear
           and
           distinct
           an
           Idea
           of
           Spirit
           as
           of
           Body
           .
           That
           we
           have
           as
           good
           proof
           for
           it's
           existence
           ,
           as
           we
           have
           for
           that
           of
           matter
           I
           grant
           ;
           but
           to
           say
           our
           Idea's
           of
           their
           Modes
           and
           Properties
           are
           equally
           clear
           and
           distinct
           ,
           appears
           to
           be
           a
           very
           groundless
           assertion
           .
        
         
         
           2.
           
           As
           for
           Infinity
           another
           Attribute
           of
           God
           ,
           the
           only
           way
           we
           are
           said
           to
           form
           a
           notion
           of
           this
           ,
           is
           by
           continu'd
           accumulation
           ,
           and
           then
           a
           confus'd
           Idea
           of
           what
           remains
           when
           we
           are
           weary
           of
           this
           .
           But
           't
           is
           plain
           there
           is
           not
           one
           addition
           we
           make
           but
           
             ipso
             facto
          
           we
           destroy
           it's
           being
           ;
           the
           very
           thought
           of
           addition
           ,
           does
           of
           all
           things
           in
           the
           World
           carry
           the
           Mind
           farthest
           from
           the
           real
           nature
           of
           it
           .
           And
           how
           little
           this
           will
           help
           us
           to
           any
           immediate
           positive
           Idea
           of
           it
           is
           plain
           ,
           because
           that
           when
           we
           have
           imagin'd
           all
           the
           Atoms
           that
           go
           to
           the
           composition
           of
           the
           Universe
           ,
           told
           as
           many
           times
           over
           as
           we
           can
           heap
           up
           numbers
           for
           it
           ,
           we
           are
           as
           far
           from
           any
           true
           Idea
           of
           Infinity
           ,
           as
           when
           we
           began
           to
           reckon
           Two.
           Had
           I
           said
           One
           ,
           we
           sho'd
           in
           all
           likelyhood
           have
           been
           nearer
           it
           ;
           as
           an
           instant
           of
           time
           hath
           been
           found
           a
           better
           representation
           of
           Eternity
           ,
           than
           the
           successions
           of
           numberless
           .
           Ages
           .
           And
           therefore
           it
           were
           more
           conducive
           
           to
           true
           knowledge
           ,
           to
           own
           our
           ignorance
           ,
           and
           say
           it
           is
           a
           perfection
           which
           
           we
           know
           nothing
           of
           ,
           but
           we
           form
           a
           gross
           ,
           a
           scanty
           notion
           of
           it
           by
           perpetual
           addition
           to
           the
           widest
           space
           ,
           or
           greatest
           number
           ,
           or
           longest
           duration
           we
           can
           think
           of
           .
        
         
           3.
           
           As
           to
           his
           Omnipresence
           we
           have
           no
           Idea
           at
           all
           of
           it
           ,
           for
           it
           is
           utterly
           impossible
           for
           us
           to
           conceive
           ,
           how
           the
           same
           thing
           sho'd
           be
           here
           ,
           and
           there
           ,
           and
           every
           where
           in
           the
           same
           instant
           :
           and
           therefore
           we
           frame
           to
           our selves
           a
           gross
           notion
           of
           it
           by
           that
           of
           continued
           extension
           ;
           thô
           at
           the
           same
           time
           we
           are
           sure
           this
           must
           be
           utterly
           inconsistent
           with
           the
           real
           Nature
           of
           God.
           
        
         
           4.
           
           And
           as
           for
           the
           Prescience
           of
           God
           ,
           we
           are
           so
           far
           from
           having
           any
           notion
           of
           it
           ,
           that
           it
           can't
           enter
           into
           our
           heads
           to
           think
           how
           God
           sho'd
           actually
           see
           a
           thing
           that
           hath
           no
           being
           :
           for
           God
           sees
           things
           to
           come
           ,
           as
           we
           see
           what
           is
           now
           .
           So
           that
           we
           can
           no
           more
           conceive
           it
           ,
           than
           we
           can
           conceive
           how
           a
           thing
           may
           
           be
           ,
           and
           not
           be
           at
           the
           same
           time
           ;
           and
           therefore
           we
           frame
           to
           our selves
           the
           best
           Idea
           we
           can
           of
           it
           (
           i.
           e.
           )
           from
           those
           previous
           Idea's
           of
           things
           in
           our
           Mind
           ;
           which
           doth
           not
           at
           all
           represent
           this
           Attribute
           of
           Prescience
           as
           it
           is
           in
           God
           ,
           who
           sees
           them
           actually
           and
           
             ex
             parte
             rei
          
           .
           Nor
           can
           we
           conceive
           how
           this
           Prescience
           of
           his
           is
           reconcileable
           with
           the
           contingency
           of
           things
           ,
           thô
           we
           are
           sure
           it
           is
           so
           ,
           from
           those
           Prophecies
           of
           very
           minute
           circumstances
           ,
           many
           hundreds
           of
           years
           before
           they
           came
           to
           pass
           .
        
         
           I
           might
           thus
           run
           through
           all
           the
           Attributes
           of
           God
           ,
           and
           shew
           in
           every
           one
           of
           them
           ,
           how
           we
           make
           to
           our selves
           some
           representations
           of
           them
           ,
           by
           compounding
           and
           enlarging
           those
           Idea's
           we
           have
           either
           of
           sensible
           Objects
           ,
           or
           of
           the
           operations
           of
           our
           own
           Minds
           .
           And
           thus
           we
           represent
           the
           Wisdom
           ,
           and
           Power
           ,
           and
           Justice
           ,
           and
           Holyness
           ,
           and
           Mercy
           ,
           &c.
           of
           God
           ,
           from
           the
           scanty
           notions
           we
           have
           of
           
           these
           things
           in
           our selves
           ,
           thô
           they
           exhibit
           to
           us
           no
           more
           of
           the
           real
           nature
           of
           these
           things
           as
           they
           are
           in
           God
           ,
           than
           continu'd
           extension
           doth
           of
           his
           Omnipresence
           ;
           or
           a
           great
           number
           doth
           of
           his
           Infinity
           ;
           or
           many
           ages
           of
           his
           Eternity
           .
           So
           that
           in
           all
           our
           thoughts
           of
           that
           divine
           Being
           we
           don't
           proceed
           thus
           .
           The
           nature
           of
           God
           is
           such
           ,
           therefore
           these
           things
           follow
           .
           But
           these
           things
           are
           the
           greatest
           perfections
           we
           are
           able
           to
           conceive
           ,
           and
           therefore
           by
           help
           of
           these
           we
           form
           the
           best
           and
           most
           honourable
           Idea
           of
           God
           ,
           that
           is
           possible
           for
           us
           in
           this
           condition
           of
           infirmity
           and
           blindness
           that
           we
           are
           now
           in
           .
           Not
           but
           that
           after
           we
           have
           fram'd
           the
           biggest
           Idea
           of
           God
           our
           Minds
           are
           capable
           of
           ,
           by
           the
           greatest
           enlargement
           of
           these
           perfections
           ,
           after
           all
           ,
           't
           is
           as
           gross
           a
           representation
           of
           him
           as
           Darkness
           is
           of
           Light
           :
           and
           expresseth
           nothing
           of
           the
           reall
           nature
           of
           that
           incomprehensible
           Being
           to
           us
           ,
           nor
           do
           they
           give
           us
           the
           least
           glimps
           of
           him
           as
           he
           is
           in
           himself
           .
        
         
         
           2.
           
           But
           2dly
           ,
           As
           we
           can
           have
           no
           such
           proper
           and
           immediate
           Idea
           of
           God
           himself
           ,
           so
           neither
           have
           we
           such
           Idea's
           of
           any
           thing
           relating
           to
           another
           World.
           And
           therefore
           it
           is
           that
           the
           Glory
           of
           Heaven
           ,
           is
           reveal'd
           to
           us
           under
           the
           notion
           of
           Light
           ;
           the
           greatness
           and
           splendour
           of
           that
           place
           ,
           by
           that
           of
           a
           Kingdom
           ;
           and
           the
           joys
           of
           Heaven
           by
           sensual
           pleasures
           ,
           such
           as
           Eating
           and
           Drinking
           ;
           the
           operation
           of
           Grace
           ,
           by
           the
           nourishment
           of
           our
           Bodies
           ,
           &c.
           and
           when
           God
           himself
           is
           spoke
           of
           ,
           't
           is
           always
           by
           analogy
           with
           the
           Members
           of
           a
           Human
           Body
           ,
           and
           the
           operations
           of
           our
           Minds
           .
           Thus
           he
           is
           mention'd
           as
           having
           Hands
           and
           Feet
           ,
           as
           Seeing
           ,
           and
           Hearing
           ,
           and
           as
           being
           affected
           with
           all
           the
           passions
           of
           a
           Human
           Soul
           ;
           because
           he
           hath
           no
           other
           way
           to
           speak
           of
           himself
           to
           us
           now
           ,
           since
           we
           have
           neither
           Words
           nor
           Idea's
           ,
           to
           think
           or
           speak
           of
           him
           after
           any
           other
           manner
           ;
           or
           indeed
           of
           any
           other
           Objects
           of
           another
           World.
           
        
         
         
           And
           therefore
           it
           is
           that
           the
           Spirit
           of
           God
           in
           all
           his
           Revelations
           ,
           hath
           made
           use
           ,
           not
           only
           of
           the
           Words
           and
           Phrases
           commonly
           receiv'd
           and
           understood
           ;
           but
           likewise
           of
           those
           
             common
             notions
          
           in
           the
           minds
           of
           Men
           ,
           of
           things
           in
           this
           World
           ,
           to
           represent
           Truths
           ,
           which
           are
           in
           respect
           of
           us
           now
           unconceivable
           ;
           and
           for
           which
           there
           are
           as
           yet
           no
           capacities
           in
           our
           nature
           .
           So
           that
           in
           truth
           all
           the
           Idea's
           we
           at
           present
           have
           of
           the
           things
           of
           another
           World
           ,
           are
           no
           other
           than
           a
           sort
           of
           Types
           and
           Figures
           of
           things
           ,
           the
           real
           nature
           of
           which
           is
           totally
           obscur'd
           from
           us
           .
        
         
           And
           this
           is
           the
           literal
           meaning
           of
           
           those
           words
           of
           St.
           Paul
           ,
           
             That
             now
             we
             see
             through
             a
             Glass
             darkly
             ,
          
           (
           i.
           e.
           )
           by
           analogy
           only
           with
           the
           things
           of
           this
           World.
           But
           
             then
             Face
             to
             Face
          
           (
           i.
           e.
           )
           we
           shall
           have
           as
           immediate
           a
           view
           of
           those
           heavenly
           Objects
           ,
           as
           we
           have
           now
           of
           these
           things
           which
           only
           represent
           them
           to
           us
           .
           So
           that
           when
           we
           are
           said
           to
           have
           these
           divine
           Truths
           reveal'd
           to
           us
           in
           part
           ,
           the
           meaning
           is
           not
           ,
           that
           any
           real
           part
           of
           the
           thing
           as
           it
           is
           in
           it self
           
           is
           exhibited
           to
           our
           view
           ,
           and
           the
           rest
           obscur'd
           ;
           or
           that
           we
           have
           any
           indistinct
           view
           of
           the
           thing
           it self
           ,
           as
           we
           see
           an
           Object
           at
           a
           great
           distance
           .
           But
           the
           meaning
           is
           ,
           that
           the
           whole
           is
           reveal'd
           to
           us
           under
           the
           resemblance
           of
           some
           things
           in
           this
           World
           ,
           whereof
           we
           have
           clear
           and
           distinct
           ▪
           Idea's
           .
        
         
           And
           thus
           it
           is
           plain
           that
           thô
           we
           may
           be
           said
           to
           have
           Idea's
           of
           God
           and
           Divine
           things
           ,
           yet
           they
           are
           not
           
             immediate
             or
             proper
          
           ones
           ,
           but
           a
           sort
           of
           composition
           we
           make
           up
           from
           our
           Idea's
           of
           Wordly
           Objects
           ;
           which
           at
           the
           utmost
           amounts
           to
           no
           more
           than
           a
           Type
           or
           Figure
           ,
           by
           which
           something
           in
           another
           World
           is
           signified
           ,
           of
           which
           we
           have
           no
           more
           notion
           than
           a
           Blind-man
           hath
           of
           Light.
           And
           now
           that
           I
           am
           fallen
           into
           this
           Metaphor
           ,
           which
           seems
           well
           to
           explain
           the
           nature
           of
           the
           thing
           ,
           let
           us
           pursue
           it
           a
           little
           ;
           and
           suppose
           ,
           that
           to
           a
           Man
           who
           had
           never
           seen
           or
           heard
           any
           thing
           of
           it
           ,
           it
           were
           to
           be
           reveal'd
           that
           there
           was
           such
           a
           thing
           as
           Light.
           This
           man
           as
           yet
           hath
           neither
           a
           name
           
           nor
           a
           notion
           for
           it
           ,
           nor
           any
           capacity
           of
           conceiving
           what
           it
           is
           in
           it self
           .
           'T
           is
           plain
           therefore
           God
           wo'd
           not
           reveal
           this
           to
           him
           by
           the
           name
           of
           Light
           ,
           a
           word
           wholly
           unknown
           to
           him
           ;
           nor
           by
           stamping
           on
           his
           Mind
           any
           immediate
           Idea
           of
           the
           thing
           it self
           :
           for
           then
           it
           were
           utterly
           impossible
           for
           him
           to
           communicate
           this
           Revelation
           to
           others
           as
           blind
           as
           himself
           ;
           for
           nothing
           but
           the
           same
           Almighty
           impression
           cou'd
           do
           that
           .
           So
           that
           this
           Revelation
           must
           be
           made
           by
           Words
           and
           Notions
           which
           are
           already
           in
           him
           .
           And
           accordingly
           when
           he
           is
           told
           ,
           that
           it
           is
           a
           thing
           which
           can
           diffuse
           it self
           in
           an
           instant
           many
           thousands
           of
           miles
           round
           ;
           and
           enable
           him
           to
           know
           in
           a
           moment
           what
           order
           all
           things
           lay
           at
           a
           great
           distance
           from
           him
           ,
           and
           what
           proportion
           they
           bore
           one
           to
           another
           ;
           nay
           that
           it
           cou'd
           make
           him
           know
           where
           the
           Heavens
           lay
           ;
           and
           by
           the
           help
           of
           this
           he
           shou'd
           there
           discern
           at
           once
           ,
           a
           vast
           and
           almost
           infinite
           number
           of
           very
           pleasant
           Bodies
           ;
           and
           in
           short
           that
           without
           the
           help
           of
           his
           Stick
           or
           his
           Hand
           he
           shou'd
           know
           every
           thing
           that
           lay
           before
           him
           .
           
           After
           all
           ,
           't
           is
           plain
           this
           Man
           wou'd
           form
           to
           himself
           an
           Idea
           of
           Light
           from
           his
           Touch
           ,
           he
           wou'd
           think
           it
           very
           like
           feeling
           ,
           and
           perhaps
           call
           it
           by
           that
           name
           ;
           because
           this
           was
           the
           best
           way
           he
           had
           of
           distinguishing
           one
           thing
           from
           another
           :
           and
           therefore
           wou'd
           conclude
           that
           those
           Bodies
           he
           heard
           of
           ,
           must
           needs
           be
           wondrous
           soft
           and
           smooth
           .
        
         
           Just
           thus
           do
           we
           conceive
           the
           things
           of
           another
           World
           ,
           so
           that
           we
           may
           rack
           our
           invention
           ,
           and
           turn
           and
           wind
           all
           those
           Idea's
           we
           have
           into
           ten
           Thousand
           different
           shapes
           ,
           and
           yet
           never
           make
           up
           any
           likeness
           or
           similitude
           ,
           of
           the
           real
           Nature
           of
           those
           Objects
           of
           another
           World.
           
        
         
           And
           now
           I
           hope
           ,
           he
           will
           grant
           it
           a
           thing
           possible
           for
           God
           to
           make
           such
           a
           Revelation
           as
           this
           to
           a
           Blind
           man.
           And
           yet
           by
           this
           concession
           he
           destroys
           his
           whole
           Book
           .
           For
           upon
           his
           Principles
           it
           were
           a
           thing
           utterly
           impossible
           for
           any
           man
           that
           was
           born
           Blind
           ,
           to
           believe
           there
           is
           such
           a
           thing
           as
           Light
           ,
           
           upon
           the
           testimony
           either
           of
           God
           or
           Man
           ,
           for
           without
           the
           use
           of
           one
           of
           his
           Eyes
           at
           least
           ,
           he
           's
           so
           far
           from
           having
           any
           clear
           and
           distinct
           Idea
           of
           it
           ,
           that
           he
           cou'd
           have
           no
           Idea
           at
           all
           of
           it
           as
           it
           is
           in
           it self
           ;
           and
           therefore
           must
           never
           believe
           that
           there
           is
           such
           a
           thing
           .
           Now
           it
           were
           a
           very
           pretty
           way
           of
           revealing
           the
           nature
           of
           Light
           to
           this
           Man
           ,
           by
           opening
           of
           his
           Eyes
           .
           Then
           I
           must
           confess
           Light
           wou'd
           be
           no
           longer
           a
           Mystery
           to
           him
           .
           And
           when
           this
           Man
           makes
           us
           understand
           (
           as
           he
           hath
           undertaken
           )
           the
           nature
           of
           God
           ,
           and
           the
           things
           of
           another
           World
           ,
           as
           perfectly
           as
           that
           man
           doth
           the
           nature
           of
           Light
           when
           his
           Eyes
           are
           open'd
           ,
           I
           will
           yield
           .
           But
           till
           then
           ,
           I
           must
           freely
           own
           ours
           to
           be
           the
           case
           of
           that
           Blind
           man
           ,
           in
           respect
           of
           all
           the
           Mysteries
           of
           our
           Religion
           :
           and
           before
           this
           wonderful
           Book
           of
           his
           comes
           out
           ,
           I
           am
           very
           positive
           that
           nothing
           less
           than
           the
           Almighty
           Power
           of
           God
           is
           able
           to
           perform
           what
           he
           promises
           ,
           since
           it
           requires
           the
           alteration
           of
           our
           whole
           Nature
           ,
           and
           the
           enlargement
           of
           all
           our
           Faculties
           .
        
         
         
           But
           perhaps
           he
           will
           object
           here
           ,
           If
           it
           be
           a
           thing
           thus
           impossible
           for
           us
           to
           have
           any
           proper
           Idea's
           of
           these
           things
           of
           another
           World
           ,
           what
           necessity
           was
           there
           for
           any
           revelation
           at
           all
           of
           them
           ?
           wou'd
           not
           the
           immediate
           Objects
           of
           Sense
           and
           Reason
           have
           done
           as
           well
           ,
           without
           farther
           reference
           to
           any
           thing
           beyond
           them
           ?
           I
           answer
           ,
           no.
           For
           the
           discovery
           of
           the
           things
           of
           another
           World
           even
           thus
           far
           ,
           is
           absolutely
           necessary
           to
           make
           men
           good
           and
           vertuous
           .
           Thô
           we
           had
           ever
           so
           great
           a
           conviction
           of
           the
           innate
           excellency
           of
           Vertue
           it self
           ,
           yet
           this
           wou'd
           bind
           us
           but
           like
           a
           Spider's
           Webb
           .
           We
           might
           perhaps
           have
           admir'd
           it
           for
           it's
           delicate
           and
           excellent
           contexture
           ,
           but
           it
           wou'd
           have
           been
           of
           no
           strength
           ,
           to
           restrain
           the
           unruly
           inclinations
           of
           our
           Nature
           .
           The
           excellencies
           of
           Vertue
           ,
           without
           these
           Revelations
           ,
           had
           been
           a
           sort
           of
           Bonds
           and
           Fetters
           which
           wou'd
           have
           sat
           as
           loose
           upon
           us
           as
           the
           Air
           ;
           they
           wou'd
           have
           serv'd
           at
           best
           only
           to
           have
           rais'd
           our
           admiration
           ,
           but
           never
           to
           have
           influenc'd
           our
           practice
           .
           And
           
           therefore
           since
           they
           were
           thus
           necessary
           ,
           and
           that
           we
           are
           not
           capable
           of
           any
           knowledge
           of
           them
           by
           direct
           and
           
             immediate
             intuition
          
           ,
           there
           was
           no
           other
           way
           of
           revealing
           them
           to
           us
           ,
           but
           by
           analogy
           with
           the
           things
           of
           this
           World.
           And
           this
           Imperfect
           way
           of
           Revelation
           is
           sufficient
           to
           answer
           all
           the
           ends
           of
           God
           ,
           since
           it
           is
           abundantly
           enough
           to
           all
           the
           purposes
           of
           Vertue
           and
           Holiness
           :
           as
           the
           motions
           of
           the
           heavenly
           Bodies
           represented
           in
           a
           Sphere
           ,
           is
           sufficient
           to
           answer
           all
           the
           ends
           of
           human
           life
           ,
           thô
           the
           Hypothesis
           be
           all
           very
           different
           from
           it
           ,
           and
           represents
           nothing
           less
           to
           us
           ,
           than
           the
           reality
           of
           the
           thing
           .
        
         
           It
           being
           ,
           as
           I
           hope
           by
           this
           time
           very
           plain
           ,
           that
           we
           have
           no
           such
           proper
           or
           immediate
           Idea's
           ,
           either
           of
           God
           or
           the
           things
           of
           another
           World
           ,
           as
           of
           the
           things
           in
           this
           ;
           we
           may
           from
           hence
           see
           the
           specious
           trifling
           of
           those
           abstracted
           Metaphysical
           Brains
           ,
           who
           bend
           their
           endeavours
           to
           bring
           down
           these
           hidden
           things
           to
           the
           level
           of
           our
           present
           capacities
           
           of
           knowledge
           :
           whereas
           the
           finding
           out
           a
           way
           of
           commerce
           with
           the
           Moon
           ,
           or
           how
           to
           make
           a
           visit
           to
           the
           sixt
           Stars
           ,
           is
           a
           grave
           and
           serious
           thought
           to
           it
           .
        
         
           The
           other
           Proposition
           I
           laid
           down
           in
           direct
           opposition
           to
           him
           was
           ,
        
         
           2.
           
           
             That
             thô
             we
             have
             no
             proper
             or
             immediate
             Ideas
             of
             these
             things
             ,
             yet
             that
             we
             are
             bound
             to
             believe
             them
             .
          
           And
           ,
           
             That
             our
             belief
             of
             them
             is
             founded
             upon
             clear
             and
             distinct
             Idea's
             .
          
           Not
           of
           themselves
           ,
           but
           of
           those
           things
           by
           which
           they
           are
           represented
           to
           us
           ,
           and
           because
           of
           those
           proofs
           we
           have
           from
           thence
           of
           their
           existence
           to
           our
           Senses
           and
           our
           Reason
           .
        
         
           And
           here
           we
           are
           to
           observe
           what
           I
           made
           out
           before
           ,
           viz.
           That
           in
           every
           Mystery
           there
           are
           two
           things
           to
           be
           consider'd
           .
           1.
           
           
             Something
             that
             we
             do
             comprehend
             fully
             ,
          
           and
           2dly
           Something
           
           
             that
             we
             have
             no
             notion
             at
             all
             of
             .
          
           As
           to
           this
           latter
           part
           of
           it
           ,
           it
           is
           wholly
           exempted
           from
           the
           disquisition
           of
           Reason
           ,
           and
           Faith
           alone
           can
           reach
           it
           ,
           for
           our
           Reason
           fails
           us
           where
           we
           have
           no
           Idea's
           .
           So
           that
           in
           respect
           of
           this
           part
           of
           the
           Mystery
           ,
           these
           and
           such
           like
           expressions
           of
           his
           are
           very
           true
           ,
           viz.
           
        
         
           
             That
             the
             intermediate
             Idea
             can
             be
             no
             
             proof
             ,
             where
             the
             agreement
             with
             both
             Idea's
             of
             the
             question
             is
             not
             evident
             .
          
           And
           again
           .
        
         
           
             That
             when
             we
             have
             no
             Notions
             or
             Idea's
             of
             a
             thing
             we
             cannot
             Reason
             about
             it
             at
             all
             .
          
           For
           ,
           as
           I
           have
           shewn
           ,
           we
           have
           no
           proper
           immediate
           Idea's
           of
           the
           things
           revealed
           to
           us
           in
           the
           Gospel
           ;
           and
           therefore
           we
           can't
           speak
           one
           word
           of
           sence
           about
           the
           real
           nature
           of
           them
           ,
           as
           they
           are
           in
           themselves
           .
        
         
           All
           beyond
           this
           World
           ,
           as
           yet
           ,
           is
           but
           a
           dark
           and
           
             empty
             Void
          
           to
           us
           ;
           and
           we
           may
           send
           out
           our
           Reason
           to
           range
           it
           backward
           and
           forward
           incestantly
           ,
           till
           Soul
           and
           Body
           part
           ,
           and
           never
           discover
           
           the
           least
           glimps
           of
           light
           ,
           into
           the
           true
           nature
           of
           any
           thing
           beyond
           this
           scanty
           Sphere
           of
           ours
           .
           We
           have
           no
           
             intermediate
             Ideas
          
           to
           make
           Inferences
           concerning
           them
           ,
           and
           if
           we
           had
           ,
           there
           cou'd
           be
           no
           application
           of
           them
           to
           things
           whereof
           we
           have
           no
           notion
           .
           So
           that
           thus
           far
           every
           thing
           of
           another
           World
           is
           a
           mystery
           to
           us
           ,
           and
           a
           
             new
             born
             Infant
          
           knows
           as
           much
           of
           them
           ,
           bating
           their
           
             existence
             only
          
           ,
           as
           the
           learnedst
           man
           in
           the
           world
           .
        
         
           But
           as
           to
           that
           other
           part
           of
           them
           which
           is
           knowable
           by
           us
           (
           
             i.
             e.
          
           )
           as
           far
           as
           we
           are
           able
           to
           conceive
           these
           divine
           things
           ,
           by
           analogy
           with
           the
           things
           of
           this
           World
           ,
           either
           under
           the
           
             similitude
             of
             sensible
             Objects
          
           ,
           or
           
             the
             Operations
             of
             our
             own
             Mind
             ,
          
           they
           fall
           intirely
           under
           the
           consideration
           of
           our
           Reason
           .
           Thus
           far
           we
           have
           as
           clear
           and
           distinct
           Ideas
           of
           them
           ,
           as
           we
           have
           of
           other
           ordinary
           worldly
           Objects
           .
           And
           in
           respect
           of
           this
           part
           of
           our
           
             Christian
             Mysteries
          
           ,
           all
           these
           sayings
           of
           his
           are
           very
           true
           ,
           viz.
           
        
         
         
           
             That
             nothing
             reveal'd
             is
             more
             exempted
             from
             the
             disquisitions
             of
             Reason
             ,
             than
             the
             ordinary
             Pha●nomena
             of
             Nature
             .
          
           And
        
         
           
             That
             nothing
             in
             the
             Gospel
             is
             contrary
             to
             Reason
             ,
             or
             above
             it
             .
          
        
         
           For
           all
           the
           Revelations
           of
           God
           are
           in
           a
           way
           suitable
           to
           those
           powers
           of
           knowledge
           we
           have
           ,
           and
           he
           requires
           us
           to
           believe
           nothing
           ,
           but
           what
           is
           just
           and
           reasonable
           .
           For
           as
           he
           says
           ,
           
             To
             act
             tyrannically
             does
             only
             become
             the
             Devil
             .
          
           In
           respect
           of
           this
           part
           of
           the
           Mystery
           ,
           all
           that
           he
           contends
           for
           holds
           true
           .
           We
           must
           have
           
             clear
             and
             distinct
             Idea's
          
           of
           the
           things
           ;
           we
           must
           have
           
             intermediate
             Idea's
             to
             find
             out
             the
             agreement
             between
             the
             Extremes
             .
          
           What
           need
           I
           instance
           in
           any
           more
           particulars
           ?
           I
           allow
           him
           thus
           far
           ,
           all
           the
           
             Clearness
             ,
             Perspicuity
             ,
             Evidence
          
           and
           Reason
           any
           man
           can
           wish
           for
           .
           And
           all
           the
           request
           I
           would
           make
           to
           these
           Men
           of
           Reason
           is
           ,
           That
           they
           wou'd
           cease
           to
           ask
           for
           a
           
             rational
             account
          
           ,
           of
           what
           neither
           they
           
           nor
           we
           can
           have
           any
           notion
           of
           ;
           and
           that
           as
           to
           every
           thing
           else
           in
           Religion
           ,
           they
           wo'd
           be
           as
           exact
           ,
           and
           critical
           ,
           and
           severe
           in
           their
           Reasonings
           as
           possible
           they
           can
           .
           And
           unless
           they
           find
           more
           reason
           to
           believe
           the
           truth
           of
           those
           things
           reveal'd
           in
           the
           Gospel
           ,
           than
           it
           is
           possible
           for
           them
           to
           have
           for
           what
           any
           Man
           says
           ,
           then
           I
           will
           allow
           them
           to
           be
           the
           only
           Men
           of
           Sence
           ,
           and
           that
           we
           are
           only
           soft
           and
           credulous
           fools
           .
        
         
           'T
           is
           every
           mans
           
             native
             Right
          
           and
           Priviledge
           to
           judg
           and
           examine
           every
           thing
           ,
           before
           he
           gives
           his
           assent
           to
           it
           ;
           and
           't
           is
           this
           alone
           which
           distinguisheth
           our
           
             Christian
             Faith
          
           from
           
             blind
             Credulity
          
           ,
           because
           it
           admits
           of
           such
           enquiry
           .
           For
           thô
           we
           have
           no
           notion
           of
           the
           things
           themselves
           ,
           yet
           we
           are
           sufficiently
           assur'd
           of
           the
           truth
           of
           them
           ,
           from
           those
           things
           we
           fully
           understand
           :
           And
           the
           constant
           method
           of
           arguing
           in
           divine
           things
           is
           this
           ;
           from
           the
           things
           whereof
           we
           have
           clear
           and
           
             distinct
             Idea's
          
           ,
           we
           infer
           the
           existence
           of
           those
           things
           whereof
           we
           have
           
             no
             Idea
          
           at
           all
           .
           As
           for
           instance
           in
           this
           Proposition
           .
        
         
         
           
             This
             Corruptible
             shall
             put
             on
             Incorruption
             .
          
        
         
           I
           have
           a
           clear
           and
           distinct
           Idea
           of
           what
           it
           is
           for
           a
           Body
           to
           corrupt
           and
           rot
           ;
           and
           likewise
           I
           know
           what
           an
           athletick
           habit
           of
           body
           is
           ,
           and
           for
           a
           person
           to
           have
           a
           firm
           constitution
           ,
           and
           to
           remain
           always
           in
           the
           utmost
           beauty
           and
           vigour
           of
           a
           blooming
           Youth
           ,
           which
           is
           the
           best
           Idea
           of
           Incorruption
           that
           I
           can
           frame
           to
           myself
           now
           .
           And
           the
           reason
           I
           give
           my
           assent
           to
           this
           Proposition
           ,
           is
           not
           because
           I
           have
           any
           ,
           the
           least
           notion
           of
           that
           
             immutable
             state
             of
             perfection
          
           which
           a
           Body
           shall
           be
           rais'd
           to
           ,
           and
           which
           is
           here
           represented
           under
           the
           notion
           of
           Incorruption
           .
           But
           because
           I
           have
           sufficient
           proof
           for
           the
           truth
           of
           it
           ,
           in
           this
           Type
           or
           Figure
           by
           which
           it
           is
           represented
           to
           me
           ,
           that
           it
           is
           possible
           for
           me
           to
           have
           ,
           (
           
             i.
             e.
          
           )
           the
           concurring
           testimonies
           of
           
             Prophecies
             ,
             Miracles
          
           ,
           and
           the
           
             Excellency
             of
             that
             Doctrine
          
           which
           they
           
           preach't
           ,
           who
           were
           made
           the
           instruments
           of
           revealing
           this
           to
           me
           .
        
         
           And
           thus
           likewise
           ,
           thô
           we
           have
           no
           Idea
           of
           God
           as
           he
           is
           in
           himself
           ,
           yet
           we
           infer
           his
           Existence
           from
           those
           clear
           and
           distinct
           Ideas
           we
           have
           of
           the
           things
           of
           Nature
           ;
           which
           is
           the
           very
           meaning
           of
           the
           Apostle
           when
           he
           says
           ,
           
             All
             that
             was
             to
             be
             known
             of
             God
             was
             manifested
             in
             them
             ,
             for
             the
             invisible
          
           
           
             things
             of
             him
             from
             the
             creation
             of
             the
             World
             are
             cleerly
             seen
             ,
             being
             understood
             by
             the
             things
             that
             are
             made
             .
          
           It
           was
           for
           want
           of
           some
           Idea
           of
           him
           as
           he
           is
           ,
           that
           made
           the
           Heathen
           World
           run
           into
           Idolatry
           ,
           and
           represent
           him
           under
           the
           similitude
           of
           some
           of
           the
           
             meanest
             of
             his
             Creatures
          
           .
           And
           now
           by
           Revelation
           ,
           what
           we
           come
           to
           know
           more
           of
           him
           is
           ,
           that
           we
           can
           have
           no
           Idea
           at
           all
           of
           him
           as
           he
           is
           in
           himself
           :
           and
           as
           it
           follows
           it
           is
           this
           will
           one
           day
           render
           all
           
             Infidels
             without
             excuse
          
           ,
           because
           thô
           they
           had
           no
           clear
           and
           distinct
           Ideas
           of
           the
           things
           of
           another
           World
           ,
           yet
           God
           did
           not
           leave
           them
           without
           sufficient
           
           proof
           of
           their
           existence
           ;
           nay
           greater
           than
           it
           was
           possible
           for
           them
           to
           have
           for
           any
           thing
           else
           .
        
         
           From
           whence
           we
           see
           ,
           that
           there
           is
           an
           essential
           difference
           between
           Human
           and
           
             Divine
             Faith
          
           ,
           because
           the
           proof
           on
           which
           one
           is
           grounded
           is
           fallible
           ,
           and
           that
           of
           the
           other
           infallible
           ;
           and
           consequently
           a
           greater
           degree
           of
           knowledg
           in
           the
           one
           than
           in
           the
           other
           .
           This
           is
           one
           reason
           of
           using
           these
           two
           words
           Faith
           and
           Knowledg
           so
           promiscuously
           in
           some
           places
           of
           the
           New
           Testament
           ,
           because
           our
           belief
           of
           a
           meer
           man
           ,
           is
           but
           a
           precarious
           assent
           ,
           but
           the
           
             Christian
             Faith
          
           may
           be
           called
           Knowledg
           in
           a
           more
           peculiar
           sence
           ,
           because
           we
           are
           obliged
           to
           believe
           nothing
           ,
           but
           what
           we
           have
           infallible
           prooffor
           .
           Which
           again
           shews
           the
           falsity
           of
           that
           saying
           of
           his
           ,
           which
           he
           lays
           such
           a
           stress
           upon
           .
           That
           
             Divine
             and
             Human
             Revelations
             do
             not
             differ
             in
             degrees
             o●
             perspicuity
             .
          
           For
           where
           there
           is
           a
           greater
           degree
           of
           Knowledg
           ,
           there
           is
           a
           greater
           degree
           of
           Perspecuity
           ,
           but
           
           in
           the
           Christian
           Faith
           there
           is
           a
           greater
           degree
           of
           
             Knowledg
             ,
             Ergò
          
           .
        
         
           And
           now
           we
           see
           plainly
           the
           error
           of
           those
           men
           ,
           who
           out
           of
           a
           
             mistaken
             zeal
          
           for
           the
           Mysteries
           of
           Christianity
           ,
           have
           set
           themselves
           to
           defend
           them
           ,
           by
           bringing
           them
           down
           to
           the
           level
           of
           a
           man
           :
           and
           endeavour
           by
           
             thin
             spun
             notions
          
           ,
           to
           solve
           the
           greatest
           difficulties
           in
           them
           upon
           the
           Principles
           of
           Reason
           .
           These
           are
           very
           rash
           and
           inconsiderate
           attempts
           ;
           and
           when
           all
           is
           done
           ,
           their
           failing
           in
           what
           they
           aim
           at
           ,
           is
           the
           best
           defence
           of
           our
           Christian
           Mysteries
           .
           If
           we
           had
           not
           a
           
             determinate
             sence
          
           for
           the
           words
           wherein
           they
           are
           reveal'd
           ,
           they
           could
           be
           no
           Articles
           of
           Faith
           ,
           And
           if
           they
           cou'd
           be
           fully
           solv'd
           and
           explain'd
           ,
           they
           wou'd
           cease
           to
           be
           Mysteries
           .
           This
           hath
           given
           the
           Enemies
           of
           our
           Religion
           a
           great
           advantage
           ,
           for
           when
           they
           find
           they
           are
           not
           to
           be
           throughly
           accounted
           for
           (
           as
           indeed
           they
           are
           not
           )
           upon
           the
           strength
           of
           Reason
           ,
           together
           with
           the
           assistance
           of
           
           that
           degree
           of
           Revelation
           we
           now
           have
           ,
           they
           utterly
           reject
           them
           ,
           as
           inconsistent
           with
           those
           powers
           of
           knowledge
           which
           God
           hath
           given
           us
           .
           Never
           distinguishing
           between
           that
           part
           of
           a
           Mystery
           ,
           which
           we
           understand
           clearly
           and
           distinctly
           ,
           and
           will
           admit
           of
           the
           strictest
           enquiry
           of
           the
           
             mor●sest
             Reasoner
          
           ;
           and
           the
           substance
           of
           the
           thing
           signified
           by
           it
           ,
           whereof
           we
           have
           no
           Idea
           at
           all
           ,
           and
           therefore
           nothing
           can
           be
           more
           absur'd
           than
           to
           raise
           any
           Disputes
           about
           it
           .
        
         
           It
           wou'd
           certainly
           be
           very
           pleasant
           ,
           to
           hear
           two
           such
           quicksighted
           blind
           men
           as
           I
           spoke
           of
           ,
           dispute
           warmly
           concerning
           the
           nature
           of
           Light
           ,
           and
           how
           many
           
             seeming
             contradictions
          
           they
           wou'd
           start
           concerning
           it
           ,
           as
           ,
           
             How
             any
             thing
             cou'd
             be
             in
             every
             point
             of
             such
             a
             vast
             space
             in
             the
             same
             instant
             ?
             How
             it
             was
             possible
             for
             them
             to
             touch
             so
             many
             millions
             of
             Objects
             at
             once
             ?
          
           Since
           this
           was
           their
           chief
           way
           of
           distinguishing
           one
           thing
           from
           another
           ,
           &c.
           and
           fall
           
           out
           about
           these
           
             imaginary
             difficulties
          
           irreconcilably
           .
           Whereas
           upon
           supposition
           ,
           that
           it
           was
           reveal'd
           to
           them
           that
           there
           was
           
             such
             a
             thing
          
           ;
           which
           shou'd
           make
           them
           very
           happy
           some
           time
           or
           other
           ,
           when
           God
           shou'd
           open
           their
           eyes
           :
           Their
           business
           was
           not
           to
           consider
           ,
           whether
           they
           were
           able
           clearly
           and
           distinctly
           to
           comprehend
           the
           nature
           of
           this
           thing
           ;
           but
           whether
           it
           were
           really
           reveal'd
           to
           them
           ,
           under
           the
           notion
           of
           such
           things
           whereof
           they
           had
           clear
           and
           Distinct
           Idea's
           .
           If
           it
           were
           divinely
           reveal'd
           ,
           and
           they
           had
           sufficient
           testimonies
           for
           the
           reality
           and
           existence
           of
           it
           ,
           then
           they
           wou'd
           have
           sufficient
           reason
           to
           believe
           it
           ,
           without
           any
           clear
           and
           distinct
           Idea
           of
           the
           thing
           it self
           .
        
         
           So
           that
           we
           take
           a
           wrong
           method
           ,
           against
           all
           the
           Opposers
           of
           Revelation
           and
           Mysteries
           ,
           when
           we
           go
           about
           to
           explain
           to
           them
           what
           is
           really
           inexplicable
           by
           us
           now
           ;
           many
           such
           prophane
           and
           impious
           Books
           as
           these
           have
           been
           the
           consequence
           of
           it
           .
           We
           are
           
           neither
           able
           to
           apprehend
           any
           thing
           of
           these
           Mysteries
           ,
           nor
           if
           we
           knew
           them
           ,
           cou'd
           we
           explain
           them
           so
           as
           to
           make
           other
           people
           understand
           us
           .
           'T
           is
           the
           greatest
           Folly
           ,
           because
           it
           is
           impossible
           ;
           and
           the
           greatest
           Boldness
           ,
           because
           it
           is
           searching
           into
           what
           is
           hidden
           from
           us
           ;
           and
           all
           these
           
             elaborate
             Intricacies
          
           are
           but
           mischievous
           ●rifling
           .
           And
           when
           Men
           talk
           so
           much
           ,
           o●
           what
           they
           have
           
             no
             Idea
          
           of
           ,
           it
           must
           always
           end
           in
           darkness
           and
           confusion
           .
           That
           part
           of
           a
           Christian
           Mystery
           which
           is
           intelligible
           and
           plain
           ,
           was
           ever
           so
           ;
           and
           that
           part
           which
           is
           mysterious
           ,
           notwithstanding
           all
           their
           vain
           endeavours
           ,
           will
           ever
           be
           so
           till
           we
           co●●
           to
           another
           World.
           
        
         
           Therefore
           our
           way
           to
           deal
           with
           these
           men
           is
           ,
           to
           fix
           the
           right
           sence
           and
           meaning
           of
           those
           Propositions
           ,
           wherein
           the
           Mysteries
           of
           the
           Gospel
           are
           reveal'd
           to
           us
           ;
           and
           then
           to
           insist
           upon
           the
           Proofs
           we
           have
           for
           the
           truth
           of
           the
           Revelation
           ,
           and
           shew
           that
           they
           are
           
           such
           as
           ought
           to
           convince
           any
           reasonable
           unprejudic'd
           man
           ;
           insomuch
           that
           if
           they
           do
           not
           give
           their
           assent
           to
           them
           ,
           they
           shall
           be
           
             without
             excuse
          
           when
           they
           come
           to
           be
           try'd
           for
           their
           Infidelity
           .
           Thus
           we
           shou'd
           turn
           the
           course
           of
           our
           Thoughts
           into
           a
           right
           Chanel
           ,
           and
           confound
           all
           these
           Enemies
           of
           our
           excellent
           Religion
           .
           For
           by
           freely
           owning
           (
           as
           becomes
           us
           )
           that
           we
           have
           no
           notion
           at
           all
           of
           these
           mysterious
           things
           as
           they
           are
           in
           themselves
           ,
           we
           cut
           off
           a
           multitude
           of
           frivolous
           and
           
             impertinent
             Objections
          
           .
           And
           shew
           these
           men
           ,
           that
           our
           Christian
           Faith
           however
           is
           no
           
             lazy
             credulity
          
           ,
           or
           
             blind
             implicite
             assent
          
           ,
           since
           it
           is
           built
           upon
           a
           better
           foundation
           ,
           than
           is
           possible
           for
           any
           man
           to
           lay
           ,
           without
           the
           concurrence
           of
           the
           
             Almighty
             Power
          
           of
           God
           :
           insomuch
           that
           we
           are
           ready
           to
           join
           issue
           with
           them
           ,
           upon
           the
           Principles
           of
           Reason
           ,
           in
           every
           point
           of
           our
           
             Christian
             Faith
          
           ,
           as
           far
           as
           the
           things
           reveal'd
           fall
           within
           the
           compass
           of
           it
           .
        
         
         
           And
           therefore
           were
           I
           to
           give
           a
           reason
           of
           my
           belief
           of
           the
           TRINITY
           ,
           laying
           aside
           all
           
             affectation
             of
             hard
             words
          
           ,
           and
           
             abstruse
             Metaphysical
             Notions
          
           ,
           I
           wou'd
           do
           it
           thus
           .
        
         
           I
           am
           fully
           perswaded
           of
           the
           necessity
           of
           
             Revelation
             in
             general
          
           ,
           in
           order
           to
           all
           the
           purposes
           of
           Vertue
           and
           Piety
           in
           this
           life
           ;
           and
           I
           am
           convinc'd
           that
           those
           Revelations
           of
           the
           things
           of
           another
           World
           ,
           which
           are
           made
           in
           the
           Gospel
           ,
           have
           better
           proofs
           of
           their
           Divinity
           than
           any
           other
           whatsoever
           .
           They
           have
           such
           testimonies
           of
           their
           coming
           from
           God
           ,
           from
           Prophecies
           ,
           and
           Miracles
           ,
           and
           the
           agreeableness
           of
           the
           Doctrines
           therein
           contain'd
           ,
           to
           our
           common
           Notions
           ,
           that
           if
           I
           use
           my
           Reason
           with
           the
           same
           impartiality
           in
           these
           that
           I
           do
           in
           other
           things
           ,
           I
           must
           give
           my
           assent
           to
           them
           .
        
         
           In
           those
           writings
           I
           find
           this
           Proposition
           ,
        
         
         
           
             There
             are
             Three
             that
             bear
             Record
             in
          
           
           
             Heaven
             ,
             the
             Father
             ,
             the
             Word
             ,
             and
             the
             Holy
             Ghost
             ,
             and
             these
             Three
             are
             one
             .
          
           *
        
         
         
           From
           whence
           ,
           and
           from
           many
           other
           passages
           in
           the
           Scriptures
           ,
           I
           find
           that
           there
           is
           a
           Distinction
           made
           in
           the
           Godhead
           ,
           under
           these
           three
           names
           of
           
             Father
             ,
             Son
          
           ,
           and
           Holy-Ghost
           ,
           which
           the
           Church
           hath
           exprest
           ,
           altogether
           by
           the
           word
           Trinity
           ,
           and
           singly
           by
           the
           word
           Person
           .
           And
           I
           think
           these
           terms
           proper
           enough
           ,
           to
           express
           all
           that
           we
           know
           of
           this
           Mystery
           .
        
         
           Now
           I
           find
           no
           account
           of
           the
           Manner
           and
           Nature
           of
           this
           Distinction
           in
           the
           holy
           Scriptures
           ,
           any
           otherwise
           than
           that
           the
           Son
           was
           begotten
           ,
           and
           that
           the
           Holy
           Ghost
           comes
           from
           the
           Father
           and
           the
           Son.
           I
           conclude
           there
           is
           something
           more
           than
           a
           meer
           
             Nominal
             Distinction
          
           ,
           because
           we
           are
           said
           to
           be
           Baptized
           ,
           in
           the
           name
           of
           the
           
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy-Ghost
             .
          
           Which
           must
           needs
           import
           something
           more
           than
           if
           that
           Commission
           had
           run
           thus
           .
           
             Go
             Baptize
             all
             Nations
             in
             the
             name
             of
          
           Jehovah
           ,
           
             and
             of
          
           Elohim
           ,
           
             and
             of
          
           Adonai
           .
           And
           if
           there
           were
           not
           something
           more
           
           intended
           ,
           than
           barely
           that
           they
           shou'd
           do
           it
           in
           the
           name
           of
           God
           ,
           this
           were
           a
           needless
           tautology
           .
        
         
           Again
           ,
           I
           conclude
           that
           they
           are
           not
           three
           
             distinct
             different
             Spirits
          
           ,
           for
           then
           there
           must
           be
           
             three
             Gods
          
           ,
           contrary
           to
           Reason
           and
           Scripture
           .
           From
           all
           which
           I
           infer
           ,
           there
           is
           in
           the
           Godhead
           something
           more
           than
           a
           
             meer
             nominal
             Distinction
          
           ,
           and
           something
           less
           than
           that
           of
           three
           
             different
             Spirits
          
           .
           And
           because
           I
           find
           each
           Person
           seperatly
           as
           well
           as
           jointly
           mention'd
           as
           God
           ,
           and
           Divine
           Worship
           allow'd
           and
           paid
           to
           them
           .
           Therefore
           as
           that
           excellent
           Creed
           expresseth
           it
           ,
           
             I
             worship
             the
             Trinity
             in
             Unity
             ,
          
           
           
             and
             Unity
             in
             Trinity
             ;
             neither
             confounding
             the
             Persons
             ,
             nor
             dividing
             the
             Substance
             ,
          
        
         
           Now
           at
           the
           same
           time
           I
           make
           this
           profession
           of
           my
           Faith
           ,
           I
           allow
           I
           have
           not
           the
           least
           knowledg
           how
           strict
           this
           Union
           is
           ,
           nor
           how
           great
           the
           Distinction
           .
           It
           is
           as
           much
           beyond
           my
           Reason
           ,
           as
           
           the
           Glory
           of
           God
           is
           beyond
           my
           Sight
           ;
           and
           any
           man
           who
           strives
           to
           conceive
           it
           himself
           ,
           or
           takes
           pains
           to
           explain
           it
           to
           others
           ,
           is
           guilty
           of
           such
           a
           folly
           ,
           that
           I
           can't
           think
           of
           any
           action
           in
           nature
           extravagant
           enough
           to
           match
           it
           .
           If
           we
           saw
           a
           Man
           stretching
           up
           his
           hand
           with
           a
           great
           deal
           of
           Vehemence
           to
           pull
           down
           a
           Star
           ,
           we
           shou'd
           certainly
           conclude
           him
           distracted
           ;
           because
           't
           is
           utterly
           impossible
           for
           him
           to
           reach
           it
           ,
           or
           grasp
           it
           if
           he
           cou'd
           .
           'T
           is
           the
           very
           case
           of
           those
           men
           ,
           who
           go
           about
           to
           account
           for
           the
           manner
           of
           that
           Unity
           ,
           and
           Distinction
           for
           which
           they
           have
           neither
           Words
           nor
           Idea's
           .
        
         
           And
           therefore
           I
           say
           it
           again
           ,
           in
           opposition
           to
           this
           Insolent
           Man
           ,
           that
           I
           thus
           
             adore
             what
             I
             cannot
             comprehend
          
           .
           This
           is
           one
           of
           those
           Mysteries
           reveal'd
           in
           the
           Gospel
           ,
           and
           it
           is
           never
           the
           less
           a
           Mystery
           for
           any
           thing
           he
           hath
           yet
           said
           ,
           or
           ever
           will
           say
           ;
           for
           the
           Union
           is
           inexplicable
           ,
           and
           will
           be
           so
           to
           the
           end
           of
           the
           World.
           However
           my
           assent
           to
           this
           is
           not
           precarious
           and
           
             implicite
             ▪
          
           
           or
           any
           
             easie
             blind
             Credulity
          
           ;
           but
           is
           ●ounded
           upon
           clear
           and
           
             distinct
             Idea's
          
           .
           For
           there
           are
           three
           things
           to
           be
           done
           by
           every
           reasonable
           thinking
           man
           ,
           concerning
           any
           Proposition
           wherein
           a
           Mystery
           is
           reveal'd
           .
        
         
           
             1.
             
             To
             be
             sure
             that
             he
             understand
             well
             the
             meaning
             of
             the
             Words
             .
          
           
             2.
             
             That
             he
             discern
             no
             Contradiction
             in
             them
             .
          
           
             3.
             
             That
             he
             hath
             sufficient
             evidence
             of
             the
             Revelations
             coming
             from
             God.
             
          
        
         
           1.
           
           As
           to
           the
           first
           of
           these
           ,
           in
           respect
           of
           the
           Mystery
           I
           am
           now
           upon
           ,
           I
           understand
           very
           well
           the
           
             meaning
             of
             the
             Words
          
           wherein
           it
           is
           reveal'd
           ;
           and
           they
           themselves
           who
           oppose
           this
           Doctrine
           understand
           them
           as
           well
           as
           I
           ;
           for
           if
           they
           did
           not
           know
           what
           was
           meant
           by
           the
           Words
           ,
           they
           wou'd
           never
           set
           themselves
           to
           argue
           against
           it
           ;
           for
           there
           is
           no
           other
           way
           of
           con●uting
           Nonsence
           ,
           but
           saying
           it
           is
           such
           .
           So
           that
           thus
           far
           ,
           if
           it
           prove
           to
           be
           true
           ,
           these
           Propositions
           wherein
           the
           Trinity
           is
           reveal'd
           ,
           will
           hold
           good
           against
           them
           
           at
           the
           day
           of
           Judgment
           ,
           and
           render
           them
           without
           Excuse
           .
        
         
           2.
           
           As
           to
           the
           second
           thing
           ,
           I
           see
           no
           Contradiction
           in
           it
           ;
           and
           if
           there
           were
           ,
           I
           would
           utterly
           reject
           it
           .
           For
           to
           say
           that
           Three
           are
           One
           ,
           is
           so
           far
           from
           being
           a
           contradiction
           ,
           that
           there
           is
           nothing
           more
           common
           in
           ordinary
           discourse
           ,
           than
           for
           any
           one
           to
           say
           ,
           that
           Three
           or
           any
           other
           greater
           number
           of
           things
           ,
           are
           but
           one
           ;
           and
           if
           every
           man
           who
           spoke
           such
           seeming
           contradictions
           ,
           were
           catch't
           up
           immediately
           ,
           and
           forc'd
           to
           explain
           himself
           upon
           all
           such
           occasions
           ,
           it
           wou'd
           make
           conversation
           very
           troublesome
           .
           As
           if
           one
           shou'd
           say
           ,
           that
           
             there
             are
             three
             distinct
             things
             in
             a
             Man
             ,
          
           a
           Body
           ,
           the
           
             Animal
             Spirits
          
           ,
           and
           an
           
             Immaterial
             Substance
          
           ,
           and
           yet
           these
           three
           are
           but
           one
           ;
           and
           he
           shou'd
           be
           forc'd
           to
           explain
           himself
           and
           say
           ,
           that
           his
           meaning
           is
           not
           ,
           that
           three
           men
           are
           one
           man
           ,
           or
           that
           one
           man
           is
           three
           men
           .
           They
           who
           cry
           there
           is
           a
           Contradiction
           in
           this
           Mystery
           ,
           seem
           to
           me
           neither
           to
           know
           what
           a
           Contradiction
           is
           ,
           nor
           what
           is
           the
           Christian
           Faith
           concerning
           
           the
           Trinity
           .
           For
           we
           don't
           believe
           that
           the
           Divinity
           is
           One
           &
           Three
           in
           the
           same
           sence
           ;
           then
           indeed
           it
           wou'd
           be
           a
           contradiction
           .
           But
           we
           affirm
           the
           quite
           contrary
           ,
           viz.
           that
           the
           Godhead
           is
           One
           &
           Three
           in
           
             different
             respects
          
           .
           So
           that
           all
           this
           noise
           of
           Contradiction
           vanishes
           ,
           and
           the
           whole
           force
           of
           the
           Objection
           amounts
           to
           no
           more
           than
           this
           ,
           viz.
           That
           we
           are
           not
           able
           to
           conceive
           ,
           in
           what
           respect
           he
           is
           one
           ,
           and
           in
           what
           respect
           he
           is
           three
           ;
           and
           therefore
           because
           we
           have
           no
           clear
           and
           distinct
           Idea
           of
           this
           ,
           we
           must
           utterly
           reject
           it
           .
           I
           grant
           we
           are
           not
           able
           to
           account
           for
           this
           ,
           and
           it
           is
           this
           that
           makes
           it
           a
           Mystery
           ,
           and
           if
           I
           cou'd
           clearly
           solve
           the
           manner
           of
           this
           Union
           and
           Distinction
           it
           wou'd
           ●●a●e
           to
           be
           such
           .
           Thus
           much
           of
           it
           is
           purely
           the
           Object
           of
           my
           Faith
           ,
           and
           the
           Authority
           of
           God
           is
           the
           only
           ground
           of
           my
           assent
           to
           this
           part
           of
           it
           .
           But
           then
        
         
           3.
           
           I
           have
           sufficient
           proof
           of
           this
           Revelation's
           coming
           from
           God.
           I
           have
           for
           This
           ,
           all
           the
           proof
           that
           I
           have
           for
           the
           Truth
           of
           the
           Scriptures
           ,
           and
           the
           
           Divine
           Mission
           of
           the
           Persons
           who
           wrote
           them
           ;
           so
           that
           I
           must
           either
           reject
           all
           
             reveal'd
             Religion
          
           ,
           or
           allow
           This
           to
           be
           an
           Article
           of
           my
           Faith.
           
        
         
           But
           perhaps
           this
           man
           will
           Object
           ,
           that
           thô
           he
           shou'd
           grant
           it
           to
           be
           an
           Article
           of
           Faith
           ,
           yet
           it
           is
           so
           no
           farther
           than
           we
           can
           comprehend
           it
           .
           But
           I
           have
           already
           made
           it
           out
           at
           the
           begining
           ,
           that
           both
           what
           we
           do
           ,
           and
           what
           we
           cannot
           know
           are
           both
           in
           gross
           call'd
           the
           same
           Mystery
           ;
           and
           that
           my
           assent
           to
           what
           I
           do
           
             not
             apprehend
          
           ,
           is
           founded
           upon
           the
           Authority
           of
           God
           ,
           but
           my
           assent
           to
           what
           I
           do
           apprehend
           is
           founded
           upon
           Evidence
           :
           The
           first
           assent
           is
           properly
           Faith
           ,
           the
           last
           is
           Knowledge
           .
        
         
           And
           so
           likewise
           if
           I
           were
           to
           give
           an
           account
           of
           my
           belief
           of
           the
           
             DIVINITY
             OF
             THE
             SON
          
           ,
           it
           shou'd
           be
           thus
           .
        
         
         
           I
           am
           convinc'd
           by
           the
           Completion
           of
           Prophecies
           ,
           the
           Miracles
           he
           wrought
           ,
           and
           the
           agreablness
           of
           his
           Doctrine
           to
           the
           natural
           sentiments
           of
           our
           Minds
           ,
           that
           whatever
           
             Jesus
             Christ
          
           was
           ,
           He
           came
           from
           God.
           I
           find
           him
           in
           many
           places
           ,
           assuming
           to
           himself
           the
           Name
           ,
           and
           Titles
           ,
           and
           Worship
           of
           God.
           In
           discoursing
           with
           the
           Jews
           he
           useth
           this
           form
           of
           Speech
           ,
           
             Before
             Abraham
          
           was
           I
           AM
           ,
           on
           purpose
           to
           signify
           to
           them
           ,
           that
           he
           was
           that
           very
           
             Divine
             Being
          
           which
           was
           reveal'd
           to
           Moses
           under
           that
           Name
           .
           And
           sometime
           after
           he
           tells
           them
           ,
           that
           as
           he
           was
           the
           Son
           of
           God
           ,
           so
           
             He
             and
             the
             Father
             were
             one
             .
          
           That
           the
           Jews
           understood
           him
           in
           
             this
             sence
          
           I
           am
           sure
           ,
           because
           they
           took
           up
           Stones
           at
           each
           of
           these
           sayings
           ,
           to
           stone
           him
           as
           a
           Blasphemer
           ,
           because
           
             he
             made
             himself
             equal
             with
             God.
          
           If
           these
           expressions
           were
           not
           to
           be
           understood
           in
           the
           sence
           they
           took
           them
           ,
           he
           wou'd
           certainly
           have
           undeceived
           them
           ,
           and
           have
           made
           it
           known
           ,
           that
           he
           was
           not
           God
           in
           the
           sence
           they
           understood
           him
           ;
           but
           that
           he
           was
           only
           a
           God
           by
           Deputation
           ,
           
           according
           to
           the
           wild
           notion
           of
           the
           Socinians
           .
           But
           he
           ●poke
           the
           Truth
           ,
           and
           the
           Jews
           understood
           him
           
             right
             ,
             That
             he
             was
             eternal
             God
             equal
             with
             the
             Father
             ,
          
           the
           very
           same
           God
           who
           was
           signify'd
           by
           that
           sacred
           name
           I
           AM.
           And
           he
           hath
           never
           undeceiv'd
           either
           them
           or
           us
           to
           this
           day
           ;
           but
           instead
           thereof
           hath
           us'd
           many
           expressions
           to
           countenance
           and
           encourage
           this
           notion
           of
           him
           ;
           and
           therefore
           if
           I
           act
           like
           a
           reasonable
           man
           ,
           I
           am
           under
           a
           necessity
           either
           
             of
             giving
             my
             assent
             to
             this
             ▪
          
           or
           of
           
             utterly
             rejecting
             him
             as
             an
             Impostor
             .
          
        
         
           Now
           had
           he
           been
           and
           Impostor
           ,
           God
           who
           shew'd
           himself
           always
           very
           jealous
           of
           his
           Honour
           ,
           wou'd
           never
           have
           confirm'd
           this
           Doctrine
           of
           his
           with
           such
           repeated
           Testimonies
           .
           If
           we
           suppose
           him
           to
           be
           only
           a
           Messenger
           come
           from
           God
           ,
           and
           a
           
             meer
             Man
          
           who
           spoke
           only
           by
           his
           Spirit
           and
           Commission
           ,
           he
           wou'd
           never
           have
           us'd
           such
           expressions
           as
           must
           naturally
           be
           misunderstood
           ,
           and
           lead
           thousands
           into
           the
           gross
           sin
           of
           Idolatry
           ,
           which
           of
           all
           others
           is
           the
           most
           detestable
           to
           God.
           Moses
           was
           never
           
           suffer'd
           to
           enter
           into
           the
           Land
           of
           Canaan
           ,
           for
           a
           much
           
             less
             suspicious
          
           expression
           ,
           and
           in
           the
           heat
           of
           passion
           too
           
             Must
             we
             bring
             water
             out
             of
             the
             Rock
             ?
          
           which
           was
           a
           
             vainglorious
             insinuation
          
           ,
           that
           they
           wrought
           that
           Miracle
           by
           their
           own
           immediate
           power
           ,
           and
           proper
           efficacy
           .
           This
           comes
           much
           short
           of
           these
           expressions
           of
           our
           Saviour's
           ,
           
             destroy
             this
             Temple
             ,
             and
             in
             three
             days
             I
             will
             raise
             it
             again
             .
             I
             have
             power
             to
             lay
             down
             my
             li●e
             ,
             and
             I
             have
             power
             to
             take
             it
             up
             .
             And
             before
             Abraham
             was
             I
             am
             .
          
           And
           indeed
           that
           passage
           concerning
           Moses
           ,
           seems
           to
           have
           been
           upon
           Record
           by
           the
           special
           providence
           of
           God
           for
           this
           very
           purpose
           ,
           that
           it
           might
           be
           a
           good
           argument
           of
           conviction
           to
           the
           Jews
           of
           the
           Divinity
           of
           the
           Son
           ,
           since
           this
           inference
           was
           very
           natural
           and
           obvious
           from
           it
           ,
           viz.
           
        
         
           
             If
             God
             was
             so
             incens'd
             with
          
           Moses
           
             for
             making
             use
             of
             one
             expression
             ,
             which
             seem'd
             to
             encroach
             upon
             his
             Prerogative
             ;
             then
             how
             far
             wou'd
             he
             have
             been
             from
             giving
             testimony
             ,
             of
             much
             more
             frequent
             and
             greater
             Miracles
             ,
             to
             a
             Person
             who
             by
             many
             plainer
             expressions
             ,
             assum'd
             to
             himself
             the
             full
          
           
           
             power
             and
             perfection
             of
             the
             Godhead
             ;
             if
             he
             were
             not
             really
             what
             he
             gave
             himself
             out
             to
             be
             .
          
        
         
           For
           this
           reason
           I
           say
           because
           I
           can't
           reject
           him
           as
           an
           Impostor
           ,
           therefore
           I
           believe
           this
           Proposition
           ,
           and
           confess
           ,
           the
           blessed
           Jesus
           the
           Son
           of
           God
           to
           be
           Eternal
           God
           equal
           with
           the
           Father
           .
        
         
           Now
           thus
           far
           I
           proceed
           in
           this
           Mystery
           upon
           the
           strictest
           rules
           of
           Reason
           and
           Evidence
           ,
           and
           my
           Faith
           of
           this
           Proposition
           is
           founded
           upon
           clear
           and
           
             distinct
             Idea's
          
           ;
           for
           I
           know
           clearly
           who
           I
           mean
           by
           
             Jesus
             Christ
          
           ,
           (
           
             i.
             e.
          
           )
           that
           Person
           who
           was
           born
           of
           the
           
             Virgin
             Mary
          
           ,
           and
           Crucified
           under
           
             Pontius
             Pilate
          
           ;
           I
           have
           a
           clear
           and
           distinct
           Idea
           of
           what
           it
           is
           for
           
             one
             thing
             to
             be
             equal
             to
             another
          
           ;
           and
           I
           apprehend
           very
           well
           what
           is
           signify'd
           by
           the
           name
           of
           God
           here
           ,
           (
           
             i.
             e.
          
           )
           that
           Divine
           Being
           whose
           necessary
           Existence
           ,
           I
           infer
           from
           that
           clear
           knowledg
           I
           have
           of
           his
           Creatures
           :
           
           And
           of
           whose
           Nature
           ,
           thô
           I
           have
           not
           the
           least
           notion
           
             as
             it
             is
             in
             it self
          
           ,
           yet
           I
           form
           the
           best
           Idea
           of
           him
           I
           can
           by
           enlarging
           all
           the
           Perfections
           that
           are
           discernable
           in
           the
           Creatures
           .
           And
           I
           have
           a
           clear
           and
           distinct
           Idea
           ,
           of
           what
           it
           is
           for
           
             one
             Person
             to
             be
             the
             Son
             of
             another
             .
          
           Thus
           I
           understand
           the
           
             meaning
             of
             the
             words
          
           ;
           nor
           is
           there
           any
           thing
           in
           them
           contradictory
           to
           my
           reason
           .
           And
           lastly
           I
           have
           clear
           and
           distinct
           Idea's
           of
           those
           
             miraculous
             proofs
          
           to
           the
           senses
           of
           men
           ;
           and
           of
           those
           completions
           of
           Prophecies
           ;
           and
           the
           excellency
           of
           that
           Doctrine
           they
           confirm
           ,
           the
           agreableness
           of
           it
           to
           the
           common
           notions
           of
           Men
           ,
           and
           it
           's
           natural
           tendency
           to
           make
           men
           easy
           and
           pleasant
           and
           useful
           to
           one
           another
           .
           All
           which
           raise
           such
           an
           Evidence
           or
           Knowledg
           in
           my
           mind
           of
           the
           Divinity
           of
           his
           Mission
           who
           reveal'd
           this
           Proposition
           to
           me
           ,
           that
           I
           must
           do
           violence
           to
           my
           Reason
           if
           I
           do
           not
           give
           my
           assent
           to
           it
           .
           And
           thus
           far
           it
           is
           not
           so
           properly
           and
           strictly
           a
           Mistery
           .
        
         
         
           But
           when
           I
           think
           of
           this
           Proposition
           again
           ,
           
             Jesus
             the
             Son
             of
             God
             ,
             is
             God
             equal
             with
             the
             Father
             .
          
           I
           must
           own
           at
           the
           same
           time
           I
           give
           my
           assent
           to
           it
           ,
           I
           have
           no
           knowledg
           at
           all
           of
           that
           
             Eternal
             Generation
          
           ,
           which
           I
           form
           an
           
             improper
             Idea
          
           of
           from
           the
           
             Procreation
             of
             one
             Man
             from
             another
             .
          
           Nor
           have
           I
           any
           notion
           of
           this
           wonderful
           Union
           of
           the
           Human
           nature
           with
           the
           Divinity
           .
           Nor
           can
           I
           in
           the
           least
           imagine
           wherein
           this
           Equality
           consists
           .
           These
           and
           all
           other
           things
           relating
           to
           the
           manner
           of
           it
           ,
           are
           wholly
           out
           of
           the
           reach
           of
           all
           my
           Capacities
           ,
           and
           totally
           obscur'd
           from
           me
           .
           These
           are
           the
           things
           which
           make
           it
           a
           Mystery
           ,
           and
           in
           respect
           of
           this
           part
           of
           it
           ,
           the
           Authority
           or
           Veracity
           of
           God
           ,
           is
           the
           only
           ground
           of
           my
           Perswasion
           ;
           and
           my
           Christian
           Faith
           of
           this
           Article
           consists
           ,
           in
           thus
           giving
           my
           assent
           to
           the
           existence
           of
           things
           which
           I
           have
           no
           notion
           of
           ,
           when
           he
           hath
           taken
           care
           to
           give
           me
           undoubted
           Testimonies
           ,
           of
           the
           revelation's
           coming
           from
           him
           .
           And
           I
           trust
           he
           will
           accept
           of
           it
           ,
           because
           't
           is
           
           no
           
             rash
             inconsiderate
             assent
          
           ,
           but
           that
           I
           use
           those
           powers
           of
           knowledg
           I
           have
           ,
           as
           strictly
           and
           impartially
           in
           this
           ,
           as
           I
           wou'd
           do
           in
           any
           affair
           which
           immediatly
           concern'd
           my
           life
           .
        
         
           And
           thus
           I
           hope
           it
           plainly
           appears
           ,
           how
           little
           reason
           these
           people
           have
           to
           talk
           to
           us
           of
           a
           
             blind
             implicite
             assent
          
           or
           
             easy
             credulity
          
           ,
           since
           in
           our
           
             Christian
             Faith
          
           we
           proceed
           upon
           the
           strictest
           rules
           of
           Reason
           ,
           and
           build
           our
           assent
           upon
           no
           foundation
           but
           what
           we
           know
           to
           be
           firm
           .
        
         
           And
           now
           before
           I
           proceed
           to
           the
           other
           part
           of
           his
           Book
           ,
           I
           shall
           repeat
           in
           short
           the
           Principles
           he
           lays
           down
           ●or
           himself
           to
           go
           upon
           in
           this
           ,
           and
           the
           following
           Books
           which
           he
           threatens
           the
           World
           with
           .
        
         
           The
           whole
           summe
           of
           his
           Logick
           in
           short
           then
           is
           this
           .
        
         
         
           1.
           
           
             Evidence
             is
             the
             only
             ground
             of
             Perswasion
          
           (
           i.
           e.
           )
           you
           can
           never
           give
           your
           assent
           even
           to
           the
           reallity
           or
           existence
           of
           any
           thing
           ,
           but
           when
           you
           know
           as
           much
           of
           it
           as
           you
           do
           of
           any
           thing
           in
           the
           World
           ;
           and
           comprehend
           it
           as
           fully
           and
           perfectly
           as
           that
           2
           and
           3
           make
           5.
           which
           is
           plainly
           to
           say
           ,
           
             you
             can
             never
             believe
             any
             thing
             ,
             but
             when
             it
             is
             so
             clearly
             known
             to
             you
             ,
             that
             you
             can't
             help
             believing
             it
          
           ;
           for
           no
           man
           can
           hinder
           his
           assent
           to
           a
           thing
           he
           knows
           perfectly
           well
           :
           as
           no
           man
           can
           help
           believing
           that
           2
           and
           2
           make
           4.
           
           A
           thing
           may
           be
           very
           true
           indeed
           ,
           and
           you
           not
           believe
           it
           ;
           but
           if
           this
           truth
           be
           evident
           to
           you
           ,
           your
           assent
           must
           necessarily
           follow
           .
           So
           that
           you
           can
           believe
           nothing
           ,
           but
           
             when
             you
             can't
             help
             it
          
           ;
           and
           when
           you
           can't
           avoid
           it
           ,
           then
           
             you
             must
             believe
             it
          
           ;
           
           for
           
             God
             hath
             taken
             it
             out
             of
             our
             power
             to
             dissent
             from
             an
             evident
             Proposition
             .
          
           and
           
             our
             kind
             Disposer
             hath
             put
             us
             under
          
           
           
             a
             Law
             ,
             of
             bowing
             before
             the
             Light
             and
             Majesty
             of
             Evidence
             ,
          
           and
           therefore
           this
           Man
           must
           make
           such
           an
           Idol
           of
           it
           as
           totally
           to
           exclude
           all
           deefrence
           ,
           or
           
           assent
           to
           the
           Word
           of
           the
           true
           God.
           For
           another
           Principle
           of
           his
           is
        
         
           2.
           
           
             That
             Authority
             is
             only
             a
             means
             of
             Information
             ,
          
           (
           i.
           e.
           )
           you
           can
           believe
           neither
           God
           ,
           nor
           Man
           upon
           their
           Word
           ,
           for
           they
           can
           only
           relate
           a
           thing
           to
           you
           ,
           but
           neither
           of
           them
           can
           influence
           your
           Mind
           to
           an
           assent
           .
           So
           that
           to
           speak
           plainly
           ,
           't
           is
           all
           one
           in
           respect
           of
           your
           assent
           whether
           God
           ,
           or
           Man
           ,
           or
           the
           Devil
           tells
           you
           a
           thing
           ,
           for
           thô
           you
           are
           convinc'd
           that
           God
           
             always
             tells
             truth
          
           ,
           and
           the
           Devil
           is
           a
           Liar
           ;
           yet
           still
           you
           believe
           the
           thing
           never
           the
           more
           because
           it
           comes
           from
           God.
           Alas
           !
           the
           veracity
           of
           God
           is
           not
           to
           be
           regarded
           in
           the
           case
           ;
           no
           ,
           you
           must
           bow
           before
           the
           Light
           and
           Majesty
           of
           Evidence
           only
           .
        
         
           But
           suppose
           God
           and
           the
           Devil
           speak
           two
           contrary
           Propositions
           ,
           as
           in
           the
           case
           of
           Eve.
           
             In
             the
             day
             that
             thou
             eatest
             thereof
             thou
             shalt
             surely
             Die.
          
           And
           ,
           
             Thou
             shalt
             not
             surely
             Die.
          
           The
           words
           of
           these
           two
           Propositions
           were
           
             equally
             clear
          
           to
           her
           ;
           she
           understood
           the
           substance
           
           of
           them
           alike
           ;
           and
           her
           Idea's
           of
           the
           things
           spoke
           of
           were
           equally
           clear
           and
           distinct
           .
           What
           then
           was
           the
           ground
           of
           her
           assent
           to
           the
           latter
           ▪
           it
           cou'd
           not
           be
           Evidence
           ,
           for
           according
           to
           him
           ,
           both
           these
           Propositions
           ,
           had
           equal
           pretence
           to
           her
           *
           assent
           upon
           this
           score
           ;
           and
           therefore
           nothing
           remains
           to
           be
           the
           ground
           of
           her
           assent
           ,
           but
           the
           Authority
           either
           of
           God
           or
           of
           the
           Devil
           .
           And
           we
           find
           by
           sad
           experience
           it
           was
           the
           Authority
           of
           the
           latter
           that
           sway'd
           her
           .
        
         
         
           But
           't
           is
           plain
           ,
           she
           had
           a
           greater
           degree
           of
           Evidence
           or
           Knowledg
           of
           the
           truth
           of
           the
           former
           Proposition
           ,
           because
           she
           kn●w
           it
           came
           from
           God
           who
           cou'd
           not
           lie
           ;
           and
           yet
           we
           find
           she
           rebell'd
           against
           this
           Evidence
           .
           Whereas
           had
           she
           been
           under
           such
           a
           necessity
           of
           
             bowing
             before
             the
             Light
             and
             Majesty
             of
             Evidence
             ,
          
           she
           wou'd
           not
           in
           all
           likelihood
           have
           transgress'd
           as
           she
           did
           ;
           and
           then
           he
           had
           not
           now
           been
           falling
           down
           thus
           prostrate
           to
           
             Igno
             rance
          
           and
           Errour
           .
        
         
           That
           which
           shews
           the
           ridiculousness
           of
           these
           two
           Principles
           is
           ,
           that
           upon
           them
           we
           can
           never
           believe
           any
           thing
           that
           is
           to
           come
           ,
           thô
           it
           were
           the
           
             next
             hour
          
           .
           For
           thô
           we
           understand
           the
           meaning
           of
           the
           Words
           ,
           and
           that
           the
           Prophecie
           be
           concerning
           any
           of
           the
           most
           
             familiar
             Objects
          
           of
           Sense
           and
           Reason
           ,
           so
           that
           you
           have
           the
           clearest
           Knowledg
           of
           the
           thing
           foretold
           :
           yet
           unless
           you
           will
           allow
           
             Authority
             to
             be
             a
             ground
             of
             Perswasion
             ,
          
           you
           can
           never
           
           believe
           the
           truth
           of
           the
           Relation
           ;
           for
           no
           man
           can
           have
           any
           knowledg
           or
           Evidence
           of
           this
           till
           the
           thing
           comes
           to
           pass
           .
           So
           that
           as
           to
           the
           truth
           of
           the
           Relation
           there
           is
           nothing
           left
           to
           be
           the
           ground
           of
           assent
           ,
           but
           the
           Veracity
           or
           Authority
           of
           some
           Person
           or
           another
           .
           And
           thus
           he
           utterly
           destroys
           the
           Faith
           of
           all
           Prophecies
           ;
           for
           thô
           they
           may
           be
           true
           ,
           yet
           we
           can
           never
           believe
           them
           so
           ,
           till
           the
           relation
           is
           evident
           to
           us
           ;
           and
           this
           can
           never
           be
           evident
           to
           us
           ,
           till
           the
           things
           actually
           
             come
             to
             pass
          
           .
           So
           that
           this
           is
           a
           short
           way
           of
           destroying
           the
           credit
           of
           every
           thing
           in
           the
           Gospel
           ,
           which
           for
           the
           most
           part
           speaks
           of
           things
           to
           come
           .
        
         
           I
           said
           before
           that
           in
           Divine
           Propositions
           ,
           Evidence
           was
           a
           ground
           of
           Perswasion
           in
           respect
           of
           the
           
             Relation
             it self
             ,
             or
             act
             of
             Revelation
          
           ;
           and
           here
           I
           say
           that
           in
           respect
           of
           the
           very
           same
           ,
           Authority
           is
           a
           ground
           of
           Perswasion
           .
           They
           are
           both
           true
           ;
           and
           therefore
           to
           make
           this
           whole
           Discourse
           more
           clear
           ,
           and
           prevent
           all
           mistakes
           as
           far
           as
           I
           am
           able
           ,
           
           I
           shall
           once
           for
           all
           ,
           shew
           the
           diffe
           rence
           between
           Divine
           and
           
             Human
             Revelations
          
           in
           respect
           of
           those
           three
           things
           ,
           which
           I
           said
           were
           to
           be
           consider'd
           in
           every
           Revelation
           .
        
         
           1.
           
           
             As
             to
             the
             meaning
             of
             the
             Words
             ,
          
           Divine
           and
           Human
           Revelations
           are
           upon
           equal
           terms
           .
           They
           must
           be
           both
           intelligible
           alike
           ,
           and
           thus
           far
           Evidence
           or
           Knowledg
           is
           the
           only
           ground
           of
           Perswasion
           in
           each
           of
           them
           .
        
         
           2.
           
           
             As
             to
             the
             substance
             of
             the
             thing
             reveal'd
             ,
          
           in
           many
           cases
           they
           both
           agree
           in
           this
           too
           ,
           viz.
           That
           they
           are
           
             equally
             intelligible
          
           ;
           for
           some
           of
           the
           Revelations
           of
           God
           ,
           are
           concerning
           things
           as
           knowable
           by
           us
           ,
           as
           the
           ordinary
           Phaenomena
           of
           Nature
           .
           But
           in
           respect
           of
           a
           reveal'd
           Mystery
           ,
           Divine
           and
           Human
           Revelations
           are
           directly
           opposite
           ,
           for
           the
           substance
           of
           the
           thing
           intended
           by
           the
           revelation
           ,
           in
           one
           must
           be
           always
           intelligible
           ,
           but
           in
           the
           other
           it
           is
           totally
           obscur'd
           .
           But
        
         
         
           3.
           
           
             As
             to
             the
             truth
             of
             the
             Relation
          
           it self
           ,
           or
           the
           
             very
             act
             of
             Revelation
          
           there
           is
           this
           difference
           ;
           that
           in
           all
           Human
           Revelations
           Authority
           is
           the
           only
           ground
           of
           Perswasion
           ;
           because
           no
           meer
           Man
           can
           give
           any
           proof
           ,
           which
           shall
           amount
           to
           more
           than
           a
           probability
           or
           strong
           presumption
           .
           But
           in
           
             Divine
             Propositions
          
           ,
           the
           truth
           of
           the
           Relation
           is
           founded
           both
           upon
           Evidence
           and
           Authority
           .
           1.
           
           Upon
           Evidence
           ,
           as
           the
           truth
           of
           it
           is
           confirmed
           by
           Testimonies
           which
           are
           certain
           and
           infallible
           ,
           as
           Prophecy
           ,
           or
           Miracles
           ,
           &c.
           which
           can
           come
           from
           none
           but
           God
           ,
           and
           therefore
           create
           a
           degree
           of
           Knowledg
           beyond
           what
           is
           possible
           to
           be
           had
           of
           any
           relation
           meerly
           Human.
           2dly
           .
           Upon
           Authority
           ,
           as
           this
           Knowledg
           is
           not
           directly
           of
           the
           thing
           it self
           ,
           and
           therefore
           that
           we
           do
           not
           know
           the
           truth
           of
           it
           by
           any
           direct
           or
           
             immediate
             intuition
          
           .
           So
           that
           these
           Testimonies
           are
           only
           to
           convince
           us
           that
           the
           Revelation
           comes
           from
           God
           ,
           and
           then
           we
           give
           our
           assent
           to
           the
           truth
           of
           
           them
           ,
           purely
           upon
           the
           account
           of
           his
           Veracity
           .
           A
           third
           Principle
           of
           his
           is
           .
           That
        
         
           3.
           
           
             Divine
             and
             Human
             Revelations
             differ
             not
             as
             to
             Perspicuity
             .
          
           (
           i.
           e.
           )
           You
           must
           understand
           the
           meaning
           of
           the
           Words
           in
           Divine
           Propositions
           as
           well
           
           as
           Human
           ;
           for
           as
           for
           
             unintelligible
             Relations
             ,
             we
             can
             no
             more
             believe
             them
             from
             the
             Revelation
             of
             God
             ,
             than
             from
             that
             of
             Man.
          
           A
           very
           subtil
           piece
           of
           Logick
           indeed
           ,
           if
           he
           had
           design'd
           no
           more
           than
           he
           spoke
           .
           But
           he
           hath
           a
           farther
           drift
           in
           it
           ;
           he
           knew
           it
           was
           not
           every
           Reader
           wou'd
           distinguish
           between
           
             the
             Sence
             and
             Meaning
             of
             the
             Proposition
             ,
          
           which
           we
           grant
           must
           be
           equally
           clear
           and
           perspicuous
           in
           both
           ,
           in
           order
           to
           an
           assent
           ;
           and
           ,
           
             The
             reality
             and
             existence
             of
             the
             thing
             ,
             and
             truth
             of
             the
             Revelation
             ,
          
           in
           respect
           of
           which
           ,
           the
           Revelations
           of
           God
           always
           carry
           a
           greater
           degree
           of
           Perspicuity
           ;
           because
           of
           that
           Evidence
           in
           the
           Mind
           ,
           occasion'd
           by
           such
           proofs
           which
           it
           is
           impossible
           
           for
           man
           to
           give
           .
           What
           I
           spoke
           of
           this
           before
           ,
           I
           level'd
           at
           his
           design
           rather
           than
           his
           words
           ,
           as
           I
           am
           forc'd
           to
           do
           in
           several
           other
           instances
           .
        
         
           But
           he
           will
           say
           perhaps
           ,
           these
           proofs
           may
           make
           the
           Revelation
           more
           certain
           ,
           but
           not
           more
           clear
           .
           I
           grant
           they
           don't
           explain
           the
           words
           of
           it
           .
           But
           't
           is
           plain
           the
           Proofs
           make
           the
           Revelation
           never
           the
           more
           
             true
             or
             certain
             in
             it self
          
           :
           But
           it
           is
           in
           respect
           of
           us
           they
           make
           it
           
             more
             certain
          
           .
           And
           to
           make
           a
           Revelation
           more
           certain
           in
           respect
           of
           us
           ,
           is
           to
           make
           it
           more
           clear
           ;
           and
           that
           is
           to
           add
           a
           greater
           degree
           of
           Perspicuiry
           to
           it
           .
        
         
           4.
           
           
             We
             can
             give
             our
             assent
             to
             nothing
             ,
             but
             what
             we
             have
             clear
             and
             distinct
             Idea's
             of
             .
          
           (
           
             i.
             e
          
           )
           We
           can
           believe
           nothing
           but
           what
           we
           have
           the
           immediate
           perception
           of
           Sense
           ,
           or
           Demonstration
           for
           ,
           or
           know
           by
           direct
           and
           immediate
           Intuition
           .
        
         
         
           Such
           stuff
           as
           this
           he
           lays
           down
           for
           Logick
           ,
           and
           if
           you
           will
           argue
           with
           him
           ,
           it
           must
           be
           in
           his
           own
           Method
           ,
           and
           upon
           his
           own
           Principles
           ;
           and
           then
           to
           be
           sure
           he
           will
           be
           too
           hard
           for
           you
           .
           But
           if
           you
           put
           him
           out
           of
           his
           Biass
           ,
           and
           keep
           him
           to
           plain
           undisguis'd
           Reason
           ,
           and
           the
           receiv'd
           rules
           of
           Arguing
           ,
           you
           spoil
           him
           quite
           .
        
         
           Now
           by
           this
           time
           who
           so
           blind
           as
           not
           to
           see
           ?
           That
           the
           design
           of
           this
           Book
           is
           
             To
             strike
             at
             the
             Root
             and
             Foundation
             of
             all
             reveal'd
             Religion
             .
          
           And
           now
           I
           have
           thus
           brought
           this
           Man
           out
           of
           the
           Clouds
           ,
           I
           need
           not
           spend
           much
           time
           in
           striping
           him
           of
           his
           disguise
           ;
           for
           the
           inferences
           he
           wou'd
           have
           people
           make
           from
           these
           Principles
           ,
           are
           so
           glaring
           and
           open
           ,
           that
           every
           body
           may
           see
           them
           .
           If
           Authority
           be
           no
           ground
           of
           Perswasion
           ,
           then
           we
           must
           not
           believe
           the
           truth
           of
           any
           Revelation
           or
           Prophecy
           .
           And
           if
           we
           must
           give
           our
           assent
           to
           nothing
           ,
           but
           what
           we
           have
           clear
           and
           
           distinct
           Idea's
           of
           ,
           then
           farewell
           all
           Religion
           both
           natural
           and
           reveal'd
           .
           For
           we
           know
           all
           Religion
           natural
           and
           reveal'd
           is
           ●ounded
           upon
           the
           
             belief
             of
             a
             Deity
          
           ,
           of
           the
           
             Immortality
             of
             the
             Soul
          
           ,
           and
           of
           
             Rewards
             and
             Punishments
             in
             another
             World
          
           ;
           but
           it
           is
           impossible
           for
           us
           now
           to
           have
           as
           clear
           and
           distinct
           Idea's
           of
           these
           ,
           as
           we
           have
           of
           a
           Stock
           or
           a
           Stone
           ;
           but
           we
           infer
           these
           truths
           only
           from
           those
           things
           whereof
           we
           have
           clear
           and
           distinct
           Idea's
           ;
           and
           therefore
           upon
           his
           Principles
           we
           must
           utterly
           reject
           them
           all
           .
        
         
           And
           then
           since
           by
           clear
           and
           distinct
           Idea's
           he
           means
           ,
           As
           
             exact
             and
             clear
             a
             notion
             as
             we
             have
             even
             of
             sensible
             Objects
             ,
          
           in
           one
           sentence
           he
           excludes
           all
           assent
           even
           to
           the
           reality
           and
           existence
           of
           every
           thing
           in
           the
           Gospel
           that
           respects
           another
           World
           ;
           and
           rejects
           all
           those
           Methods
           of
           our
           Salvation
           ,
           which
           are
           spoke
           of
           in
           the
           Bible
           ,
           as
           so
           many
           Dreams
           and
           Fictions
           .
           Thus
           we
           must
           disbelieve
           the
           Resurrection
           and
           Change
           of
           our
           Bodies
           ;
           the
           Happiness
           of
           the
           blest
           in
           
           Heaven
           ;
           the
           Incarnation
           and
           Divinity
           of
           the
           Son
           ;
           the
           
             Trinity
             of
             Persons
          
           in
           the
           Godhead
           ;
           the
           
             Operations
             of
             the
             Holy
             Ghost
          
           ,
           &c.
           nay
           the
           
             whole
             Christian
             Religion
          
           :
           Because
           ,
           as
           I
           have
           sufficiently
           shewn
           ,
           we
           have
           not
           such
           clear
           and
           distinct
           Idea's
           of
           these
           things
           ,
           as
           we
           have
           of
           the
           ordinary
           Phaenomena
           of
           nature
           .
        
         
           He
           cou'd
           not
           but
           see
           this
           ,
           and
           therefore
           we
           may
           well
           conclude
           this
           was
           his
           drift
           .
           But
           he
           did
           not
           consider
           atthe
           same
           time
           ,
           that
           this
           wou'd
           cut
           off
           all
           assent
           to
           the
           very
           
             Being
             of
             God.
          
           And
           thô
           I
           am
           fully
           convinc'd
           ,
           that
           he
           is
           the
           most
           inveterate
           Enemy
           to
           reveal'd
           Religion
           ,
           that
           hath
           lately
           appear'd
           in
           Print
           ;
           however
           I
           can
           scarce
           think
           he
           is
           arriv'd
           to
           that
           height
           of
           Atheism
           yet
           ,
           as
           to
           deny
           the
           existence
           of
           God
           ,
           thô
           he
           has
           not
           as
           clear
           and
           distinct
           an
           Idea
           of
           him
           ,
           as
           he
           has
           of
           a
           Stock
           or
           a
           Stone
           .
        
         
           As
           for
           his
           second
           Section
           ,
           't
           is
           all
           
           foreign
           to
           the
           matter
           ;
           and
           all
           that
           he
           says
           about
           seeming
           contradictions
           ,
           is
           
           plainly
           level'd
           at
           the
           Doctrine
           of
           the
           Trinity
           ,
           thô
           Transubstantiation
           be
           the
           instance
           he
           makes
           use
           of
           .
           And
           he
           proceeds
           upon
           the
           same
           fundamental
           Errour
           he
           hath
           hitherto
           done
           ,
           That
           we
           can
           believe
           nothing
           but
           what
           we
           have
           a
           clear
           and
           distinct
           Idea
           of
           .
        
         
           We
           say
           as
           well
           as
           he
           ,
           
             That
             there
             is
          
           
           
             nothing
             contrary
             to
             Reason
             in
             the
             Gospel
             .
          
           
           
             That
             there
             is
             no
             contradiction
             in
             any
             point
             of
             Doctrine
             in
             it
             .
             That
             Christianity
          
           
           
             is
             a
             Rational
             and
             Intelligible
             Religion
             ,
          
           which
           are
           the
           things
           he
           insists
           upon
           in
           this
           Section
           ,
           and
           goes
           a
           great
           way
           about
           to
           prove
           very
           aukwardly
           .
           And
           therefore
           what
           can
           he
           mean
           by
           it
           ,
           unless
           it
           be
           to
           make
           unthinking
           People
           fancy
           we
           deny
           all
           this
           .
           If
           he
           hath
           any
           thing
           to
           object
           against
           our
           Doctrine
           of
           the
           Church
           of
           England
           or
           Ireland
           ,
           let
           him
           speak
           plainly
           :
           but
           nothing
           is
           more
           vile
           and
           disingenuous
           ,
           than
           for
           a
           man
           to
           speak
           thus
           indistinctly
           and
           confusedly
           ,
           and
           talk
           all
           in
           the
           general
           with
           design
           to
           make
           People
           think
           us
           guilty
           of
           those
           errours
           we
           detest
           and
           abhor
           .
           If
           he
           has
           any
           controversy
           with
           us
           ,
           let
           him
           deal
           honestly
           ,
           
           and
           instance
           in
           any
           one
           point
           of
           Doetrine
           we
           believe
           or
           teach
           ,
           that
           is
           contrary
           to
           Reason
           or
           Scripture
           ;
           and
           make
           it
           out
           as
           plainly
           ,
           as
           I
           have
           done
           his
           Principles
           to
           be
           such
           .
           If
           not
           ,
           let
           him
           own
           he
           had
           no
           other
           design
           but
           to
           expose
           the
           
             Christian
             Religion
          
           ,
           and
           it's
           Teachers
           ;
           and
           gratify
           the
           Rancour
           of
           a
           sort
           of
           People
           ,
           who
           because
           of
           their
           lewd
           and
           debauch'd
           lives
           ,
           must
           naturally
           hate
           that
           Institution
           ,
           which
           they
           shall
           one
           day
           be
           condemn'd
           by
           ;
           and
           which
           promises
           them
           nothing
           but
           Damnation
           in
           another
           World.
           
        
         
           This
           Book
           which
           goes
           under
           his
           name
           ,
           is
           exactly
           calculated
           for
           them
           ;
           there
           is
           a
           little
           superficial
           shew
           of
           Learning
           to
           make
           it
           plausible
           ,
           but
           not
           one
           instance
           in
           all
           the
           Book
           of
           close
           Reason
           or
           Argument
           .
           Let
           him
           shew
           me
           where
           one
           link
           of
           my
           Reasoning
           fails
           ,
           and
           I
           will
           make
           it
           up
           again
           so
           firm
           ,
           that
           he
           shall
           never
           be
           able
           to
           undo
           it
           .
           Whereas
           all
           his
           whole
           Discourse
           is
           a
           meer
           
             Rope
             of
             Sand
          
           ;
           many
           bold
           and
           false
           Assertions
           ,
           sly
           Insinuations
           ,
           and
           several
           things
           ,
           nothing
           at
           all
           to
           the
           question
           ,
           huddled
           up
           together
           
           on
           purpose
           to
           patch
           up
           a
           Book
           ;
           and
           amuse
           such
           persons
           who
           have
           just
           Logick
           enough
           to
           be
           impos'd
           upon
           by
           a
           Fallacy
           ,
           but
           not
           to
           see
           through
           it
           .
        
         
           Now
           after
           this
           long
           digression
           of
           
           
             two
             Sections
          
           ,
           in
           his
           third
           and
           last
           Section
           he
           comes
           at
           length
           to
           the
           matter
           in
           dispute
           ,
           but
           with
           what
           success
           we
           shall
           see
           .
        
         
           Here
           he
           begins
           to
           state
           the
           question
           
           again
           ,
           and
           says
           a
           
             Doctrine
             above
             Reason
          
           ,
           or
           a
           Mystery
           denotes
           one
           of
           these
           two
           things
           .
           Either
        
         
           
             1
             ▪
             A
             thing
             intelligible
             in
             it self
             ,
             but
          
           
           
             cover'd
             with
             such
             a
             Vail
             ,
             that
             Reason
             cannot
             penetrate
             to
             see
             what
             is
             under
             it
             ,
             till
             it
             be
             remov'd
             .
          
        
         
         
           Which
           definition
           agrees
           perfectly
           to
           the
           Mysteries
           of
           the
           Gospel
           ;
           for
           they
           are
           all
           things
           
             intelligible
             in
             them selves
          
           ,
           but
           in
           this
           life
           
             so
             obscur'd
             from
             us
             by
             this
             vail
          
           of
           flesh
           and
           blood
           ,
           that
           with
           our
           strongest
           Imagination
           and
           closest
           Reasonings
           ,
           
             we
             cant
             penetrate
             into
          
           the
           true
           nature
           of
           them
           ,
           
             till
             this
             Vail
             be
             remov'd
          
           ;
           and
           then
           we
           shall
           see
           them
           clearly
           .
           Now
           this
           is
           not
           the
           definition
           that
           he
           quarrels
           with
           ,
           and
           if
           he
           will
           admit
           of
           this
           little
           enlargement
           of
           it
           ,
           we
           are
           both
           agreed
           .
           But
           the
           definition
           he
           finds
           fault
           with
           ,
           is
           this
           .
        
         
           2.
           
           A
           Mystery
           
             is
             a
             thing
             of
             it's
             own
          
           
           
             nature
             unconceiveable
             ,
             and
             not
             to
             be
             judg'd
             of
             by
             our
             ordinary
             Faculties
             and
             Idea's
             ,
             tho
             it
             be
             never
             so
             clearly
             reveal'd
             .
          
        
         
           I
           never
           met
           with
           any
           one
           Sentence
           ,
           so
           fraught
           with
           absurdity
           as
           this
           is
           .
           For
        
         
         
           1.
           
           
             It
             signifies
             a
             thing
             in
             it's
             own
             nature
             unconceivable
             ,
          
           this
           is
           a
           downright
           falsity
           .
           For
           every
           Mystery
           is
           in
           it's
           own
           nature
           conceivable
           ;
           the
           more
           truth
           any
           thing
           hath
           in
           it
           the
           more
           conceivable
           it
           is
           in
           it self
           ;
           the
           Mysteries
           of
           Christianity
           are
           the
           
             Eternal
             Truths
          
           of
           God
           ,
           and
           therefore
           are
           in
           themselves
           conceivable
           .
           But
           it
           is
           
             in
             respect
             of
             us
          
           that
           they
           are
           not
           so
           ,
           because
           of
           the
           frail
           and
           limited
           condition
           of
           our
           understandings
           in
           this
           life
           .
        
         
           2.
           
           
             Not
             to
             be
             judg'd
             of
             by
             our
             ordinary
             Faculties
             and
             Idea's
             ,
             thô
             it
             be
             clearly
             reveal'd
             .
          
           Now
           for
           a
           thing
           to
           be
           
             clearly
             reveald
          
           to
           a
           Man
           ,
           and
           yet
           that
           same
           man
           know
           nothing
           of
           it
           (
           which
           is
           his
           sence
           of
           the
           words
           ,
           and
           which
           he
           would
           fasten
           upon
           us
           )
           is
           a
           perfect
           contradiction
           .
           For
           it
           is
           no
           other
           than
           saying
           ,
           
             that
             the
             same
             man
             way
             ,
             and
             may
             not
             know
             the
             same
             thing
             ,
             at
             the
             same
             time
             .
          
           He
           can
           never
           come
           off
           by
           saying
           that
           a
           thing
           may
           be
           clearly
           reveal'd
           ,
           and
           yet
           the
           Person
           may
           have
           no
           ability
           to
           apprehend
           any
           thing
           of
           it
           ;
           for
           all
           Revelation
           supposes
           a
           capacity
           in
           the
           Person
           
           to
           whom
           it
           is
           made
           ,
           to
           apprehend
           something
           of
           it
           ;
           and
           therefore
           't
           is
           nonsence
           to
           say
           ,
           
             that
             any
             thing
             can
             be
             clearly
             reveal'd
             to
             a
             Horse
             ,
             or
          
           a
           Stock
           ,
           or
           a
           Stone
           .
        
         
           3.
           
           Besides
           it
           is
           absolutely
           false
           ,
           
             that
             the
             Mysteries
             of
             our
             Religion
             are
             not
             to
             be
             judg'd
             of
             ,
             by
             our
             ordinary
             Faculties
             and
             Idea's
             .
          
           It
           hath
           already
           appear'd
           ,
           that
           as
           to
           the
           thing
           signified
           and
           intended
           in
           the
           Revelation
           ,
           we
           have
           no
           Idea
           ,
           nor
           faculty
           to
           judge
           of
           it
           as
           it
           is
           in
           it self
           .
           But
           as
           to
           all
           those
           means
           ,
           whereby
           God
           hath
           discover'd
           the
           reality
           and
           existence
           of
           those
           things
           to
           us
           ,
           we
           may
           judg
           of
           them
           all
           
             by
             our
             ordinary
             Faculties
             and
             Idea's
             .
          
           And
           to
           make
           this
           plain
           ,
           let
           us
           instance
           in
           the
           same
           Mystery
           of
           the
           Resurrection
           .
        
         
           
             Our
             Bodies
             sown
             in
             Corruption
             ,
             shall
             be
             rais'd
             in
             Incorruption
             .
          
        
         
         
           This
           is
           one
           of
           the
           reveal'd
           Mysteries
           of
           the
           Gospel
           ,
           and
           yet
           we
           are
           to
           judg
           of
           it
           by
           our
           ordinary
           Faculties
           and
           Idea's
           .
           For
           we
           have
           Idea's
           in
           our
           heads
           of
           what
           
             a
             body
             is
          
           ;
           what
           it
           is
           to
           be
           
             sown
             or
             laid
             in
             the
             ground
          
           ;
           what
           it
           is
           
             to
             be
             rais'd
          
           ;
           and
           what
           it
           is
           for
           a
           
             body
             to
             be
             improv'd
             when
             it
             is
             so
             .
          
           Besides
           our
           Faculties
           of
           Understanding
           are
           imploy'd
           ,
           in
           considering
           those
           
             many
             arguments
          
           which
           prove
           the
           truth
           of
           this
           Mystery
           ;
           and
           therefore
           't
           is
           plain
           that
           by
           our
           Faculties
           and
           Idea's
           ,
           we
           can
           judg
           of
           that
           part
           of
           it
           which
           is
           knowable
           by
           us
           .
           But
           he
           will
           say
           ,
           we
           can't
           judg
           of
           that
           part
           of
           it
           which
           is
           totally
           obscur'd
           from
           us
           ,
           and
           therefore
           so
           far
           it
           is
           no
           
             part
             of
             our
             Faith
          
           ,
           and
           we
           are
           wholly
           unconcern'd
           in
           it
           .
           But
           on
           the
           contrary
           ,
           we
           are
           bound
           by
           express
           words
           of
           Scripture
           ,
           to
           believe
           that
           this
           Improvement
           will
           be
           very
           great
           ,
           as
           in
           1
           John
           ,
           3.
           2.
           
           
             We
             know
             not
             yet
             what
             we
             shall
             be
             ,
             but
             we
             know
             that
             when
             he
             shall
             appear
             we
             shall
             be
             like
             him
             .
          
           Here
           we
           are
           bound
           to
           believe
           that
           we
           shall
           be
           like
           Christ
           ,
           thô
           we
           
           know
           not
           what
           this
           likeness
           is
           ,
           or
           wherein
           it
           will
           consist
           .
        
         
           4.
           
           On
           this
           supposition
           ,
           that
           a
           
             thing
             is
             in
             it's
             own
             nature
             unconceivable
             ,
          
           how
           is
           it
           possible
           for
           it
           to
           be
           reveal'd
           ?
           This
           is
           another
           flat
           
             Contradiction
             ex
             Parte
             Rei
          
           ,
           as
           the
           first
           was
           
             ex
             Parte
             Hominis
          
           .
           A
           thing
           is
           in
           it's
           own
           nature
           unconceivable
           ,
           and
           yet
           it
           may
           be
           reveal'd
           (
           
             i.
             e.
          
           )
           
             the
             same
             thing
             may
             ,
             and
             may
             not
             be
             reveal'd
             .
          
        
         
           5.
           
           He
           makes
           a
           thing
           's
           being
           
             in
             it's
             own
             nature
             unconceivable
          
           ,
           and
           
             not
             to
             be
             perceiv'd
             by
             our
             ordinary
             Faculties
             and
             Idea's
             ,
          
           to
           signify
           the
           same
           thing
           ;
           whereas
           they
           are
           just
           as
           different
           as
           Light
           and
           Darkness
           .
           Thô
           our
           capacities
           are
           now
           dark
           and
           shallow
           ,
           yet
           they
           will
           hereafter
           be
           improv'd
           and
           enlarg'd
           ;
           and
           then
           we
           shall
           have
           extraordinary
           Idea's
           to
           represent
           to
           us
           what
           we
           have
           no
           notion
           of
           now
           :
           And
           then
           the
           thing
           will
           be
           no
           way
           unconceivable
           either
           in
           itself
           ,
           or
           in
           respect
           of
           us
           .
        
         
         
           These
           are
           not
           all
           the
           absurdities
           in
           this
           sentence
           ;
           and
           yet
           it
           is
           the
           very
           Monster
           this
           
             Knight
             Errant
          
           sets
           up
           for
           himself
           to
           engage
           with
           .
           It
           is
           the
           spurious
           off
           spring
           of
           his
           own
           brain
           ,
           and
           yet
           he
           fathers
           it
           upon
           us
           ,
           by
           introducing
           it
           with
           this
           expression
           ,
           
             It
             is
             made
             to
             signify
             ,
             &c.
             
          
           But
           it
           was
           never
           made
           to
           signify
           this
           by
           any
           besides
           himself
           .
           
             I
             shou'd
             read
             the
             Gospel
             a
             million
             of
             times
             over
             before
             this
             definition
             of
             a
             Mistery
             wou'd
             have
             come
             into
             my
             head
             .
          
           Here
           he
           hath
           made
           his
           own
           words
           good
           ;
           
             That
             Contradiction
             and
             Mystery
             are
             two
             emphatical
             ways
             of
             saying
             nothing
          
           ;
           He
           lays
           down
           this
           absurd
           definition
           of
           a
           Mystery
           ,
           and
           then
           sets
           himself
           with
           a
           great
           deal
           of
           Solemnity
           to
           encounter
           it
           ,
           which
           is
           in
           truth
           no
           other
           than
           for
           a
           man
           to
           put
           himself
           into
           a
           ridiculous
           
             antick
             posture
          
           ,
           and
           then
           quarrel
           with
           his
           shadow
           for
           it
           .
        
         
           It
           is
           hard
           to
           tell
           how
           to
           proceed
           with
           this
           man
           ,
           he
           has
           been
           running
           away
           from
           the
           Question
           ever
           since
           he
           
           began
           ;
           and
           now
           that
           he
           put
           us
           in
           hopes
           of
           coming
           to
           it
           again
           ,
           you
           see
           how
           grossly
           we
           are
           disappointed
           .
           I
           wou'd
           with
           all
           my
           heart
           stick
           by
           the
           first
           definition
           of
           a
           Mystery
           ,
           which
           with
           a
           little
           addition
           I
           allow
           to
           be
           very
           good
           .
        
         
           
             A
             Christian
             Mystery
             is
             a
             Divine
             Truth
             intelligible
             of
             it self
             ,
             but
             so
             cover'd
             and
             obscur'd
             from
             us
             now
             in
             this
             life
             ,
             that
             Reason
             can't
             penetrate
             the
             Vail
             to
             see
             what
             is
             under
             it
             ,
             till
             this
             Vail
             be
             remov'd
             in
             another
             life
             by
             the
             glorification
             of
             our
             Bodies
             .
          
           Let
           him
           confute
           this
           definition
           if
           he
           can
           ,
           for
           I
           will
           never
           fall
           out
           with
           him
           about
           the
           other
           ;
           he
           shall
           have
           it
           all
           to
           himself
           ,
           't
           is
           his
           own
           Creature
           ,
           let
           him
           be
           as
           severe
           upon
           it
           as
           he
           pleases
           .
           But
           because
           he
           has
           so
           blindly
           mistook
           the
           matter
           ,
           I
           must
           tell
           him
           once
           more
           what
           it
           is
           he
           is
           to
           prove
           ,
           if
           he
           has
           any
           controversy
           with
           us
           in
           this
           point
           .
           He
           is
           to
           prove
           these
           two
           things
           .
        
         
           
           
             1.
             
             That
             there
             is
             nothing
             reveal'd
             to
             us
             in
             the
             Gospel
             but
             what
             we
             have
             clear
             and
             distinct
             Idea's
             of
             ,
             (
             i.
             e.
             )
             
               either
               a
               full
               comprehensive
               knowledg
               of
               ;
               or
               as
               clear
               and
               distinct
               notions
               ,
               as
               we
               have
               of
               any
               ordinary
               Object
               in
               nature
               .
               And
            
          
           
             2.
             
             That
             we
             are
             not
             oblig'd
             by
             Scripture
             ,
             to
             believe
             that
             there
             is
             any
             thing
             intended
             in
             some
             points
             reveal'd
             ,
             beyond
             what
             we
             are
             now
             able
             thus
             to
             comprehend
             .
          
        
         
           These
           are
           the
           things
           which
           lay
           upon
           him
           to
           prove
           ,
           if
           he
           wou'd
           have
           spoke
           to
           the
           purpose
           .
        
         
           It
           is
           impossible
           that
           any
           man
           shou'd
           argue
           closely
           ,
           who
           mistakes
           the
           Question
           as
           he
           does
           ▪
           however
           I
           shall
           consider
           what
           there
           is
           in
           the
           rest
           of
           his
           Book
           that
           looks
           like
           reasoning
           .
           He
           does
           not
           proceed
           to
           proof
           yet
           ,
           but
           runs
           upon
           another
           Digression
           ,
           to
           tell
           us
           the
           
           signification
           of
           the
           word
           Mystery
           ,
           and
           particularly
           what
           it
           signify'd
           among
           the
           Gentiles
           .
           But
           what
           is
           this
           to
           us
           ?
           it
           signifies
           quite
           another
           thing
           among
           the
           Christians
           .
           But
           he
           says
           not
           ,
           
             for
             in
             the
             New
             Testament
             Mystery
             is
             always
          
           
           
             us'd
             in
             the
             first
             sence
             of
             the
             word
             ,
             or
             that
             of
             the
             Gentiles
             ,
          
           viz.
           
        
         
           
             For
             things
             naturally
             very
             intelligible
             ,
             but
             so
             covered
             by
             figurative
             Words
          
           
           
             or
             Rites
             ,
             that
             Reason
             cou'd
             not
             discover
             them
             without
             special
             Revelation
             .
          
           This
           is
           the
           description
           which
           he
           gives
           both
           of
           the
           Gentile
           ,
           and
           Christian
           Mysteries
           in
           common
           .
        
         
           But
           taking
           a
           Christian
           Mystery
           even
           in
           his
           own
           sence
           ,
           (
           
             i.
             e.
          
           )
           
             As
             it
             was
             involv'd
             in
             Jewish
             Types
             and
             Ceremonies
          
           ;
           yet
           they
           differ
           very
           much
           from
           those
           mysteries
           of
           the
           Gentiles
           .
           For
        
         
           1.
           
           The
           Christian
           Mysteries
           were
           not
           discoverable
           but
           by
           the
           
             special
             revelation
          
           of
           God
           ,
           whereas
           those
           of
           the
           Gentiles
           were
           discoverable
           by
           the
           
             revelation
             of
             a
             man.
          
           
        
         
         
           2.
           
           Besides
           't
           is
           absolutely
           false
           that
           the
           things
           involv'd
           in
           the
           Jewish
           Types
           were
           
             in
             their
             own
             Nature
             very
             intelligible
             .
          
           For
           they
           were
           all
           of
           such
           a
           Nature
           ,
           that
           men
           cou'd
           never
           have
           arriv'd
           to
           the
           least
           degree
           of
           knowledge
           concerning
           them
           by
           strength
           of
           Reason
           ;
           whereas
           there
           was
           nothing
           in
           the
           Heathen
           Mysteries
           but
           what
           was
           in
           it self
           very
           obvious
           to
           Reason
           .
        
         
           3.
           
           The
           matters
           contain'd
           in
           the
           Jewish
           Mysteries
           and
           the
           things
           intened
           by
           them
           ,
           were
           such
           as
           concern'd
           the
           
             Eternal
             salvation
             of
             Mens
             Souls
          
           ,
           whereas
           the
           things
           contain'd
           in
           those
           of
           the
           Heathen
           were
           to
           a
           quite
           contrary
           purpose
           ,
           in
           order
           to
           Idolatry
           ,
           and
           many
           other
           gross
           sins
           .
           And
           it
           is
           not
           without
           very
           good
           reason
           I
           take
           notice
           of
           this
           difference
           here
           ,
           for
           thô
           it
           doth
           not
           hit
           this
           discription
           of
           his
           immediately
           ,
           because
           he
           may
           perhaps
           say
           
             those
             were
             thought
             to
             be
             the
             concernment
             of
             Souls
             too
             :
          
           yet
           it
           is
           level'd
           at
           the
           main
           design
           of
           his
           Book
           ,
           which
           by
           this
           time
           no
           man
           can
           be
           ignorant
           of
           .
        
         
         
           4.
           
           The
           things
           contain'd
           in
           the
           Jewish
           Mysteries
           ,
           the
           
             Priests
             themselves
             were
             ignorant
             of
          
           ;
           whereas
           the
           Heathen
           Priests
           for
           the
           most
           part
           
             knew
             the
             bottom
             of
             theirs
          
           ,
           and
           conceal'd
           them
           industriously
           from
           the
           People
           .
           And
           this
           is
           what
           he
           wou'd
           insinuate
           of
           all
           Christian
           Priests
           ,
           viz.
           That
           we
           fully
           comprehend
           the
           meaning
           of
           all
           these
           things
           our selves
           ,
           and
           palm
           them
           upon
           the
           People
           for
           Mysteries
           .
           Which
           is
           the
           occasion
           of
           those
           virulent
           expressions
           of
           his
           in
           this
           Chapter
           ,
           That
           
           
             through
             ignorance
             or
             passion
             we
             maintain
             ,
             what
             was
             introduc'd
             by
             the
             craft
             or
             superstition
             of
             our
             fore
             fathers
             .
          
           And
           calls
           it
           a
           
             Gainful
             Opinion
          
           ;
           as
           if
           the
           only
           design
           
           of
           Christian
           Mysteries
           ,
           were
           to
           bring
           in
           Money
           to
           the
           Priests
           .
           he
           calls
           Christianity
           as
           it
           is
           now
           receiv'd
           an
           
             Implicite
             Constitution
          
           ;
           and
           says
           the
           
           
             Venerable
             Teachers
             ,
             play
             at
             this
             small
             game
             to
             amuse
             the
             People
             .
          
           But
           he
           ,
           
           like
           a
           sharp
           inquisitive
           man
           it
           seems
           ,
           has
           found
           out
           our
           Mysteries
           ,
           and
           is
           resolv'd
           in
           his
           next
           Book
           to
           discover
           
           them
           all
           ,
           and
           lay
           us
           open
           to
           the
           World
           ,
           like
           
             Heathen
             Priests
             as
             he
             makes
             us
             .
          
        
         
           And
           now
           I
           come
           to
           his
           
             second
             Chapter
          
           of
           the
           
             third
             Section
          
           ,
           where
           there
           
           is
           the
           first
           appearance
           of
           any
           thing
           like
           a
           reason
           ;
           there
           is
           but
           one
           argument
           in
           all
           that
           Chapter
           ,
           and
           indeed
           in
           all
           the
           Book
           ;
           and
           because
           he
           delivers
           it
           confus'dly
           ,
           I
           will
           reduce
           it
           to
           form
           ,
           and
           then
           we
           shall
           see
           clearly
           what
           force
           there
           is
           in
           it
           .
           And
           if
           he
           thinks
           I
           don't
           do
           him
           justice
           ,
           let
           him
           manage
           it
           better
           for
           himself
           if
           he
           can
           .
           The
           whole
           strength
           of
           his
           arguing
           is
           this
        
         
           
             If
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             every
             thing
             reveal'd
             in
             the
             Gospel
             ,
             as
             we
             have
             of
             any
             thing
             in
             Nature
             ,
             then
             there
             are
             no
             Mysteries
             in
             it
             .
          
        
         
           
             But
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             every
             thing
             reveal'd
             in
             the
             Gospel
             as
             we
             have
             of
             any
             thing
             in
             Nature
          
           Therefore
           
             There
             are
             no
             Mysteries
             in
             the
             Gospel
             .
          
        
         
         
           The
           Minor
           he
           proves
           thus
        
         
           
             If
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             God
             and
             Eternity
             ,
             as
             we
             have
             of
             any
             thing
             in
             nature
             ,
             then
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             every
             thing
             reveal'd
             in
             the
             Gospel
             ,
             as
             we
             have
             of
             any
             thing
             in
             Nature
             .
          
        
         
           
             But
             we
             have
             as
             clear
             and
             distinct
             Idea's
          
           
           
             of
             God
             and
             Eternity
             ,
             as
             we
             have
             of
             any
             thing
             in
             Nature
             .
          
           Ergò
        
         
           Now
           do
           but
           deny
           this
           Minor
           ,
           and
           he
           puts
           you
           off
           to
           another
           Book
           for
           the
           proof
           of
           it
           ,
           and
           this
           is
           the
           whole
           substance
           of
           his
           reasoning
           here
           .
           But
           to
           pass
           by
           the
           Impiety
           and
           Prophaneness
           of
           that
           saying
           of
           his
           ,
           
             That
             the
             Divine
             Being
             it self
             is
             not
             more
             Mysterious
             than
             the
             most
             contemptible
             of
             his
             Creatures
             ,
          
           I
           will
           give
           him
           a
           reason
           why
           it
           is
           impossible
           for
           him
           ever
           to
           prove
           what
           he
           pretends
           .
           And
           that
           is
           ,
           because
           even
           the
           most
           glorious
           of
           his
           Creatures
           
             are
             finite
             and
             limited
          
           ,
           whereas
           the
           
           nature
           of
           God
           is
           Infinite
           ;
           and
           therefore
           even
           when
           we
           come
           to
           Heaven
           ,
           he
           will
           be
           mysterious
           to
           us
           in
           a
           more
           proper
           sence
           than
           any
           thing
           else
           ,
           because
           we
           shall
           not
           even
           then
           have
           as
           full
           and
           comprehensive
           a
           knowledg
           of
           him
           ,
           as
           we
           shall
           have
           of
           
             the
             greatest
          
           of
           his
           Creatures
           .
        
         
           That
           which
           he
           builds
           upon
           is
           this
           ,
           
           
             That
             nothing
             can
             be
             said
             to
             be
             a
             Mystery
             ,
             because
             we
             have
             not
             an
             adequate
             Idea
             of
             it
             ,
             and
             a
             distinct
             view
             of
             all
             it's
             properties
             at
             once
             .
          
           But
           who
           ever
           said
           that
           the
           Mysteries
           of
           the
           Gospel
           were
           such
           only
           for
           this
           reason
           .
           I
           grant
           him
           if
           this
           were
           all
           ,
           then
           as
           he
           says
           
             every
             thing
             in
             nature
             wou'd
             be
             a
             mystery
             ,
          
           for
           we
           have
           not
           a
           full
           and
           perfect
           knowledg
           of
           any
           thing
           .
           The
           true
           reason
           why
           our
           Christian
           Mysteries
           are
           such
           in
           a
           more
           peculiar
           and
           proper
           sence
           is
           ,
           because
           the
           Idea's
           we
           have
           of
           them
           are
           more
           imperfect
           and
           less
           adequate
           ,
           than
           those
           we
           have
           of
           the
           ordinary
           phaenomena
           of
           Nature
           .
           This
           is
           the
           point
           in
           difference
           between
           us
           ,
           Whether
           
           
             we
             have
             as
             perfect
             and
             comprehensive
             a
             knowledg
             of
             every
             thing
             reveal'd
             in
             the
             Gospel
             ,
          
           as
           
             we
             have
             of
             any
             thing
             in
             Nature
             .
          
           This
           is
           what
           he
           affirms
           ,
           and
           we
           deny
           ;
           and
           for
           proof
           as
           I
           said
           before
           ,
           he
           refers
           us
           to
           another
           Book
           in
           reversion
           .
           Here
           he
           only
           affirms
           it
           boldly
           ,
           and
           instead
           of
           proving
           
             that
             our
             notions
             of
             these
             divine
             things
             are
             as
             exact
             and
             full
             ,
             as
             the
             notions
             we
             have
             even
             of
             sensible
             Objects
          
           ;
           he
           spends
           this
           whole
           Chapter
           in
           proving
           by
           several
           instances
           ,
           as
           of
           the
           Table
           he
           writes
           upon
           ;
           of
           Rain
           ,
           and
           a
           drop
           of
           Water
           ,
           &c.
           that
           we
           have
           not
           an
           adequate
           Idea
           of
           any
           thing
           .
           But
           why
           does
           he
           thus
           beat
           the
           Air
           ?
           who
           ever
           deny'd
           it
           ?
           and
           yet
           this
           poor
           hungry
           thought
           ,
           is
           the
           only
           appearance
           of
           an
           Argument
           through
           his
           Book
           ;
           it
           was
           for
           this
           only
           the
           whole
           was
           wrote
           ,
           and
           the
           only
           skill
           he
           has
           shewn
           in
           it
           ,
           is
           in
           beating
           up
           so
           little
           Sence
           ,
           into
           all
           this
           Froth
           .
        
         
           Now
           because
           there
           is
           no
           Proof
           here
           ,
           there
           can
           be
           no
           farther
           Answer
           :
           However
           since
           he
           hath
           order'd
           the
           matter
           
           so
           as
           to
           make
           it
           look
           like
           Reasoning
           ,
           to
           amuse
           the
           Minds
           of
           unthinking
           People
           ,
           I
           shall
           shew
           the
           difference
           between
           the
           things
           reveal'd
           to
           us
           in
           the
           Gospel
           ,
           and
           the
           usual
           Phaenomena
           of
           nature
           with
           respect
           to
           the
           measures
           of
           our
           knowledg
           .
           And
           therefore
        
         
           1.
           
           Thô
           we
           shou'd
           grant
           what
           is
           absolutely
           false
           ,
           and
           what
           he
           was
           to
           have
           given
           some
           proof
           for
           if
           he
           had
           been
           able
           ,
           
             that
             the
             things
             reveal'd
             in
             the
             Gospel
             ,
             and
             the
             ordinary
             objects
             of
             our
             sences
             ,
             were
             upon
             the
             same
             level
             as
             to
             our
             knowledg
             ,
          
           that
           we
           are
           equally
           ignorant
           of
           both
           ,
           and
           comprehend
           them
           alike
           ;
           yet
           his
           Inference
           wou'd
           not
           follow
           from
           hence
           ,
           viz
           
             That
             the
             things
             reveal'd
             in
             the
             Gospel
             are
             not
             mysteries
             ,
             in
             a
             more
             proper
             sence
             than
             a
             Spire
             of
             Grass
             ,
             a
             Stock
             or
             Stone
             .
          
           For
           thô
           we
           are
           equally
           ignorant
           of
           two
           things
           ,
           yet
           there
           may
           be
           much
           more
           behind
           to
           be
           known
           in
           one
           than
           in
           the
           other
           ;
           and
           therefore
           upon
           this
           score
           ,
           may
           much
           more
           properly
           be
           call'd
           a
           Mystery
           .
           For
           certainly
           thô
           we
           knew
           
           as
           much
           of
           God
           now
           as
           we
           do
           of
           a
           
             Stock
             or
             a
             Stone
          
           ,
           yet
           sure
           he
           will
           allow
           there
           is
           infinitely
           more
           yet
           to
           be
           known
           in
           that
           Fountain
           of
           all
           Perfection
           ,
           that
           rich
           Treasure
           of
           Wisdom
           ,
           which
           is
           so
           far
           from
           being
           comprehended
           now
           ,
           that
           he
           shall
           never
           be
           exhausted
           to
           all
           eternity
           .
        
         
           We
           may
           say
           the
           same
           of
           all
           the
           other
           Mysteries
           of
           Christianity
           ,
           thô
           we
           shou'd
           grant
           our
           Idea's
           of
           them
           were
           as
           perfect
           ,
           and
           that
           we
           knew
           as
           much
           of
           them
           now
           as
           we
           do
           of
           any
           thing
           in
           nature
           ,
           yet
           because
           they
           are
           
             infinitely
             more
             excellent
          
           in
           themselves
           ;
           and
           that
           there
           is
           much
           more
           behind
           to
           be
           known
           in
           them
           ,
           yet
           they
           wou'd
           deserve
           the
           name
           of
           Misteries
           in
           a
           much
           more
           
             proper
             sence
          
           than
           any
           thing
           in
           nature
           .
           Especially
           if
           we
           add
           that
           they
           are
           not
           only
           more
           excellent
           in
           themselves
           ,
           but
           they
           are
           of
           much
           greater
           concernment
           to
           us
           ,
           as
           they
           relate
           to
           
             the
             salvation
             of
             our
             Souls
          
           ,
           and
           our
           well-being
           for
           ever
           in
           another
           World
           :
           Which
           makes
           them
           deserve
           more
           regard
           ,
           and
           consequently
           
           a
           
             better
             name
          
           if
           we
           have
           it
           to
           give
           them
           .
        
         
           Wherefore
           we
           may
           well
           wonder
           what
           end
           any
           man
           cou'd
           have
           in
           starting
           such
           a
           notion
           as
           this
           is
           ,
           unless
           it
           were
           to
           vilify
           and
           debase
           the
           Doctrines
           of
           the
           Gospel
           ;
           and
           cunningly
           to
           lessen
           all
           
             reveal'd
             Religion
          
           and
           it's
           Teachers
           in
           the
           opinion
           of
           men
           ,
           as
           if
           they
           already
           had
           too
           great
           thoughts
           of
           God
           and
           his
           Revelations
           .
        
         
           2.
           
           But
           there
           is
           a
           yet
           greater
           difference
           than
           this
           ,
           for
           the
           things
           reveal'd
           in
           the
           Gospel
           ,
           as
           to
           that
           part
           of
           them
           which
           makes
           them
           Mysterious
           ,
           are
           such
           as
           
             exceed
             our
             present
             Capacities
          
           of
           Knowledg
           ;
           whereas
           all
           the
           things
           of
           Nature
           fall
           within
           their
           Sphere
           ,
           and
           are
           in
           themselves
           immediate
           and
           proper
           objects
           of
           our
           Sense
           and
           Reason
           .
           Thô
           many
           of
           them
           are
           such
           ,
           that
           we
           neither
           do
           ,
           nor
           ever
           can
           actually
           know
           any
           thing
           of
           them
           .
           And
           to
           lay
           this
           difference
           open
           to
           all
           ,
           we
           must
           consider
           that
           this
           of
           
             being
             above
             Reason
          
           is
           
           an
           aequivocal
           expression
           ,
           and
           signifies
           two
           very
           different
           things
           .
        
         
           1.
           
           
             It
             signifies
             a
             thing
             which
             does
             not
             exceed
             our
             powers
             of
             understanding
             ;
             but
             is
             conceal'd
             from
             us
             ,
             and
             lies
             out
             of
             our
             reach
             ,
          
           by
           some
           
             accidental
             impediment
             or
             obstruction
             ,
             which
             it
             is
             impossible
             for
             us
             to
             remove
             .
          
           And
           in
           this
           Sence
           it
           is
           above
           our
           Reason
           to
           know
           certainly
           ,
           
             what
             is
             at
             the
             center
             of
             the
             Earth
          
           ;
           or
           
             whether
             there
             be
             any
             Inhabitants
             in
             Saturn
             ,
          
           or
           of
           what
           species
           they
           are
           ;
           
             what
             are
             the
             true
             motions
             of
             the
             Heavenly
             Bodies
             ,
             and
             what
             order
             they
             observe
             among
             themselves
          
           ;
           and
           the
           
             different
             configuration
             of
             the
             little
             parts
             of
             matter
             ,
          
           &c.
           
           That
           which
           makes
           these
           things
           above
           our
           Reason
           ,
           is
           not
           any
           thing
           
             essential
             to
             them
          
           ,
           but
           something
           accidental
           .
           And
           therefore
           we
           find
           our
           knowledg
           very
           much
           improv'd
           ,
           and
           promoted
           by
           the
           help
           of
           Glasses
           ,
           which
           discover
           things
           that
           by
           reason
           of
           their
           smalness
           ,
           and
           distance
           were
           not
           preceptible
           by
           the
           naked
           eye
           ,
           nor
           certainly
           discoverable
           by
           Reason
           .
           So
           
           that
           we
           may
           say
           ,
           many
           things
           were
           above
           our
           Reason
           before
           these
           helps
           were
           found
           out
           ,
           which
           are
           not
           so
           now
           ;
           and
           if
           these
           helps
           cou'd
           be
           carried
           on
           ,
           and
           improved
           to
           that
           degree
           ,
           as
           to
           lay
           open
           to
           our
           view
           the
           smallest
           parts
           of
           matter
           ,
           and
           at
           the
           greatest
           distance
           ;
           or
           that
           a
           
             rational
             account
          
           were
           given
           us
           ,
           of
           all
           the
           Phaenomena
           in
           Nature
           ,
           by
           any
           
             intelligent
             Being
          
           superior
           to
           ours
           ,
           we
           should
           apprehend
           it
           distinctly
           and
           perfectly
           ,
           and
           then
           nothing
           in
           nature
           wou'd
           be
           
             above
             our
             Reason
          
           .
        
         
           2.
           
           To
           be
           above
           our
           Reason
           signifies
           ,
           
             A
             thing
             which
             in
             it's
             own
             nature
             exceeds
             our
             present
             Capacities
             ,
             and
             is
             no
             proper
             object
             of
             those
             faculties
             of
             knowledg
             which
             we
             are
             now
             endu'd
             withall
             .
          
           And
           in
           this
           Sense
           the
           nature
           of
           God
           is
           more
           properly
           above
           our
           Reason
           than
           a
           
             Stock
             or
             a
             Stone
             ,
             Eternity
          
           than
           Time
           ;
           a
           Spirit
           ,
           than
           a
           Body
           ;
           the
           Joys
           of
           Heaven
           ,
           than
           
             Sensual
             Pleasures
          
           ;
           the
           eternal
           Generation
           of
           the
           Son
           ,
           than
           the
           ordinary
           Procreation
           of
           Man
           ;
           the
           
           operations
           of
           the
           Holy
           Spirit
           ,
           than
           the
           nourishment
           of
           our
           Bodies
           ,
           &c.
           
           There
           is
           as
           yet
           no
           proportion
           between
           these
           Objects
           and
           our
           Faculties
           of
           Knowledg
           ;
           our
           intellectual
           powers
           are
           not
           yet
           form'd
           and
           so
           adapted
           for
           them
           ,
           as
           they
           are
           for
           those
           things
           in
           Nature
           ,
           which
           are
           the
           proper
           objects
           of
           our
           Sense
           and
           Reason
           now
           .
           So
           that
           it
           is
           a
           more
           improper
           way
           of
           speaking
           ,
           to
           say
           
             that
             these
             things
             should
             be
             clearly
             reveal'd
             to
             us
             now
             ,
             as
             they
             are
             in
             themselves
          
           ;
           than
           to
           say
           
             that
             a
             nice
             point
             in
             Divinity
             or
             Philosophy
             ,
             shou'd
             be
             clearly
             explain'd
             to
             an
             Infant
             .
          
           They
           are
           indeed
           plainly
           reveal'd
           to
           us
           as
           to
           their
           reality
           and
           existence
           ,
           but
           not
           clearly
           as
           to
           the
           true
           nature
           of
           the
           things
           .
           Nothing
           in
           the
           World
           is
           more
           evident
           than
           that
           such
           things
           are
           reveal'd
           to
           us
           ;
           but
           what
           or
           how
           they
           are
           in
           themselves
           ,
           is
           impossible
           for
           us
           to
           comprehend
           .
           And
           this
           is
           what
           the
           Apostle
           means
           by
           that
           saying
           ,
           
             That
             Eye
             has
             not
             seen
             nor
             Ear
             heard
             ,
             neither
             have
             entred
          
           
           
             into
             the
             heart
             of
             Man
             the
             things
             which
             God
             hath
             laid
             up
             for
             them
             that
             love
             him
             .
          
           Which
           Words
           ,
           thô
           by
           the
           context
           
           they
           are
           more
           immediately
           spoke
           of
           things
           past
           ,
           and
           then
           reveal'd
           in
           part
           ;
           yet
           they
           have
           a
           farther
           reference
           to
           the
           full
           completion
           of
           all
           these
           things
           in
           another
           World.
           
        
         
           I
           shall
           make
           this
           whole
           matter
           plain
           by
           an
           Instance
           .
           A
           Person
           who
           was
           born
           blind
           knows
           as
           little
           of
           the
           Sun
           as
           he
           does
           of
           the
           
             real
             nature
             of
             God
          
           ;
           he
           feels
           the
           heat
           and
           warmth
           of
           it
           ;
           he
           is
           cherish'd
           by
           it
           ,
           and
           lives
           and
           thrives
           by
           the
           secret
           influences
           of
           it
           ;
           but
           he
           neither
           knows
           where
           ,
           nor
           what
           it
           is
           :
           and
           if
           he
           had
           been
           ever
           told
           that
           all
           this
           was
           the
           immediate
           act
           of
           God
           ,
           he
           wou'd
           have
           thought
           so
           ,
           for
           he
           knows
           nothing
           of
           the
           Sun
           besides
           the
           name
           .
           Now
           upon
           this
           Authors
           Principles
           ,
           the
           nature
           of
           the
           Sun
           ,
           and
           the
           nature
           of
           God
           are
           both
           equally
           a
           Mystery
           to
           this
           Blind
           Man.
           That
           he
           is
           equally
           ignorant
           of
           the
           true
           nature
           of
           both
           I
           grant
           ,
           however
           they
           are
           not
           equally
           a
           Mystery
           to
           him
           .
           And
           that
           this
           may
           appear
           let
           us
           suppose
           this
           Mans
           Eyes
           were
           opened
           ;
           then
           he
           
           wou'd
           see
           clearly
           that
           the
           Sun
           is
           a
           
             large
             ,
             round
             ,
             lucid
             Body
          
           in
           the
           Firmament
           :
           but
           he
           wou'd
           be
           hereby
           enabled
           to
           know
           nothing
           more
           of
           the
           true
           nature
           of
           God
           than
           he
           did
           before
           .
           And
           why
           ?
           because
           this
           is
           beyond
           the
           reach
           of
           all
           his
           natural
           powers
           of
           Knowledg
           ;
           and
           if
           all
           his
           Senses
           were
           improv'd
           to
           be
           a
           thousand
           times
           nice●
           than
           they
           are
           ,
           thô
           he
           wou'd
           see
           much
           deeper
           into
           the
           nature
           of
           all
           things
           here
           ,
           yet
           the
           
             nature
             of
             God
          
           ,
           and
           the
           
             things
             relating
             to
             another
             Life
          
           wou'd
           ly
           as
           much
           out
           of
           his
           reach
           as
           ever
           ;
           he
           wou'd
           even
           then
           know
           as
           little
           of
           the
           Glory
           of
           God
           ,
           as
           that
           Man
           did
           of
           the
           Sun
           before
           his
           Eyes
           were
           opened
           .
           for
           Light
           it self
           is
           but
           a
           Metaphor
           ,
           adapted
           to
           our
           gross
           Capacities
           to
           signify
           the
           Glory
           of
           God
           ,
           which
           we
           are
           told
           in
           the
           Revelations
           is
           to
           be
           instead
           of
           light
           in
           Heaven
           .
        
         
           But
           because
           this
           is
           an
           Instance
           only
           of
           a
           sensible
           Object
           ,
           let
           us
           take
           another
           of
           Reason
           .
           Let
           us
           suppose
           an
           illiterate
           person
           ,
           who
           never
           heard
           of
           
           Christianity
           ,
           or
           the
           Mathematicks
           is
           equally
           ignorant
           of
           these
           two
           Propositions
           .
        
         
           
             The
             three
             Angles
             of
             a
             Triangle
             are
             equal
             to
             two
             Right
             ones
             .
             
               And
               this
            
          
           
             We
             shall
             be
             rais'd
             in
             the
             likeness
             of
             Christ.
             
          
        
         
           These
           two
           Propositions
           this
           Derinder
           of
           all
           reveal'd
           truths
           will
           say
           ,
           are
           alike
           mysterious
           to
           this
           Man.
           Whereas
           the
           contrary
           will
           evidently
           appear
           if
           we
           but
           take
           this
           Man
           and
           teach
           him
           Mathematicks
           ,
           then
           he
           shall
           perfectly
           apprehend
           all
           that
           is
           to
           be
           known
           of
           that
           demonstration
           ,
           and
           how
           it
           is
           impossible
           it
           shou'd
           be
           otherwise
           .
           But
           teach
           him
           the
           Gospel
           ,
           and
           make
           him
           as
           learned
           as
           he
           is
           capable
           in
           the
           Christian
           Religion
           ,
           he
           shall
           know
           nothing
           more
           of
           that
           Proposition
           (
           thô
           he
           shall
           be
           better
           convinc'd
           of
           the
           Truth
           of
           it
           )
           than
           he
           did
           at
           first
           hearing
           .
           And
           why
           ?
           because
           the
           one
           was
           a
           truth
           in
           nature
           ,
           within
           the
           sphere
           of
           his
           intellectual
           powers
           ;
           the
           other
           is
           supernatural
           and
           he
           can
           never
           have
           any
           notion
           of
           the
           manner
           of
           it
           ,
           till
           he
           has
           new
           Faculties
           
           or
           those
           he
           already
           hath
           are
           greatly
           enlarg'd
           .
        
         
           But
           this
           matter
           will
           clear
           up
           farther
           ,
           if
           we
           compare
           some
           of
           the
           Mysteries
           of
           our
           Religion
           with
           those
           things
           in
           Nature
           which
           bear
           the
           greatest
           Analogy
           with
           them
           ,
           and
           by
           which
           they
           are
           represented
           to
           us
           in
           the
           Scriptures
           .
        
         
           If
           we
           say
           a
           Son
           is
           like
           his
           Father
           ,
           we
           immediately
           conceive
           in
           our
           Minds
           the
           same
           
             Stature
             ,
             Countenance
             ,
             Lineaments
          
           ,
           and
           Complection
           ;
           or
           the
           same
           
             Humour
             ,
             Disposition
             ,
             natural
             parts
          
           and
           Inclinations
           ,
           &c.
           so
           that
           we
           very
           well
           apprehend
           wherein
           the
           likeness
           consists
           .
           But
           when
           we
           say
           
             we
             shall
             rise
             in
             the
             likeness
             of
             Christ
             ,
          
           here
           we
           stop
           and
           our
           Thoughts
           can
           reach
           no
           farther
           .
        
         
           Again
           when
           we
           say
           one
           Man
           is
           the
           Son
           of
           another
           ,
           we
           apprehend
           very
           well
           the
           manner
           of
           natural
           procreation
           ,
           and
           how
           it
           is
           he
           came
           to
           be
           his
           Father
           .
           But
           when
           we
           say
           
             Christ
             is
             the
             Son
             of
          
           
           
             God
             by
             an
             Eternal
             Generation
          
           ,
           we
           know
           nothing
           of
           the
           manner
           of
           one
           Spirits
           producing
           another
           ;
           nor
           can
           we
           tell
           how
           he
           came
           to
           be
           born
           of
           a
           Virgin
           without
           the
           concurrence
           of
           a
           Man.
           
        
         
           When
           we
           say
           the
           Spirit
           of
           God
           hath
           a
           real
           influence
           upon
           ours
           in
           the
           
             operation
             of
             Grace
          
           ,
           we
           know
           much
           less
           of
           the
           manner
           of
           it
           ,
           than
           we
           do
           of
           one
           Bodies
           moving
           another
           by
           contact
           :
           and
           we
           know
           the
           Food
           we
           eat
           nourisheth
           us
           by
           undergoing
           several
           alterations
           ,
           and
           then
           being
           converted
           into
           the
           substance
           of
           our
           Bodies
           ;
           but
           we
           can't
           know
           thus
           much
           of
           the
           manner
           how
           Grace
           administers
           strength
           and
           comfort
           to
           our
           Souls
           .
        
         
           Again
           we
           know
           of
           time
           that
           it
           is
           finite
           and
           successive
           ,
           and
           we
           can
           measure
           it
           in
           certain
           proportions
           by
           the
           motions
           of
           the
           heavenly
           Bodies
           .
           But
           as
           for
           Eternity
           ,
           for
           want
           of
           a
           clear
           Idea
           we
           frame
           a
           notion
           of
           it
           from
           time
           ,
           and
           thus
           by
           a
           limited
           thought
           we
           do
           
           little
           less
           then
           destroy
           it's
           Being
           .
           For
           as
           for
           saying
           it
           is
           a
           
             perpetual
             Now
          
           ,
           thô
           it
           be
           the
           prettiest
           thought
           we
           have
           of
           it
           ,
           yet
           if
           we
           attend
           to
           this
           we
           shall
           find
           ,
           we
           say
           nothing
           more
           than
           that
           the
           same
           Instant
           shall
           remain
           for
           ever
           ;
           and
           thus
           attribute
           that
           succession
           to
           one
           Instant
           of
           time
           abstractedly
           considered
           ,
           which
           we
           us'd
           to
           attribute
           to
           things
           which
           exist
           in
           it
           .
           And
           therefore
           it
           is
           as
           gross
           a
           description
           of
           Eternity
           ,
           as
           a
           flying
           Boy
           is
           of
           an
           Angel.
           
        
         
           And
           yet
           it
           is
           very
           pleasant
           to
           hear
           how
           this
           man
           talks
           of
           it
           .
           It
           is
           no
           more
           above
           our
           Reason
           because
           we
           can't
           apprehend
           it
           ,
           than
           a
           Circle
           is
           because
           we
           may
           .
           But
           why
           ?
           because
           Reason
           goes
           as
           far
           as
           it
           can
           in
           both
           .
           The
           Circle
           is
           to
           be
           imagin'd
           ,
           but
           Eternity
           is
           not
           essentially
           imaginable
           ;
           if
           it
           were
           ,
           Reason
           wou'd
           have
           it
           as
           well
           as
           the
           Circle
           ,
           yes
           that
           it
           wou'd
           :
           but
           you
           wou'd
           not
           have
           Reason
           to
           imagine
           any
           ▪
           thing
           that
           is
           not
           to
           be
           imagined
           ?
           And
           yet
           but
           a
           few
           lines
           after
           he
           will
           make
           us
           imagine
           it
           in
           his
           next
           Book
           as
           perfectly
           as
           that
           3
           and
           2
           make
           5.
           
        
         
         
           But
           this
           is
           a
           strange
           Circle
           in
           arguing
           ,
           to
           prove
           that
           Eternity
           is
           
             not
             above
             our
             Reason
             ,
             because
             it
             is
             .
          
           And
           you
           see
           the
           cause
           of
           this
           blunder
           is
           ,
           because
           he
           confounds
           Idea
           with
           Imagination
           ,
           one
           of
           the
           best
           distinctions
           we
           are
           beholding
           to
           the
           modern
           Logicians
           for
           .
           'T
           is
           plain
           there
           are
           many
           things
           we
           have
           Idea's
           of
           ,
           which
           we
           are
           not
           able
           to
           imagine
           ,
           and
           Eternity
           is
           one
           of
           them
           .
           And
           because
           we
           can't
           frame
           any
           imagination
           of
           it
           ;
           it
           doth
           not
           follow
           that
           we
           can't
           apprehend
           it
           at
           all
           ,
           for
           Reason
           can
           frame
           an
           Idea
           of
           it
           as
           it
           doth
           of
           the
           other
           things
           of
           another
           life
           (
           
             i.
             e.
          
           )
           by
           Analogy
           ,
           and
           for
           this
           reason
           it
           is
           more
           a
           Mystery
           than
           a
           Circle
           which
           we
           perfectly
           imagine
           .
        
         
           Once
           more
           ,
           thô
           the
           
             Essence
             of
             matter
          
           lies
           hid
           from
           us
           ,
           as
           well
           as
           that
           of
           a
           Spirit
           ,
           yet
           we
           know
           much
           more
           of
           it's
           properties
           ,
           as
           that
           it
           hath
           
             Gravity
             ,
             Extension
             ,
             Solidity
             ,
             Impenetrability
             ,
             Divisibility
          
           ;
           and
           this
           
             Table
             on
             which
             I
             write
          
           thô
           I
           can't
           actually
           divide
           
           it
           into
           infinite
           parts
           ,
           yet
           I
           can
           carry
           it
           on
           in
           my
           Mind
           ,
           and
           conceive
           it
           divisible
           .
           Now
           these
           are
           properties
           of
           matter
           which
           agree
           to
           it
           in
           general
           ,
           and
           are
           not
           meer
           modifications
           of
           it
           .
           But
           we
           know
           no
           more
           of
           a
           Spirit
           but
           that
           it
           thinks
           (
           
             i.
             e.
          
           )
           just
           enough
           to
           prove
           it's
           Existence
           ,
           and
           no
           more
           ;
           for
           as
           to
           all
           the
           different
           modifications
           of
           Thought
           ,
           it
           is
           but
           thinking
           still
           ;
           and
           therefore
           is
           answerable
           but
           to
           that
           one
           property
           of
           Extension
           in
           matter
           .
        
         
           Besides
           we
           don't
           attribute
           this
           of
           Thinking
           immediately
           and
           positively
           to
           a
           Spirit
           ;
           for
           we
           don't
           say
           a
           Spirit
           thinks
           because
           we
           know
           so
           much
           of
           the
           real
           nature
           of
           it
           as
           to
           discover
           this
           :
           but
           we
           say
           it
           thinks
           because
           we
           can
           prove
           that
           matter
           can't
           .
        
         
           Now
           when
           I
           say
           the
           Idea
           we
           have
           of
           a
           Spirit
           is
           not
           positive
           ,
           I
           mean
           that
           it
           is
           not
           so
           in
           respect
           of
           our
           understanding
           ;
           because
           we
           have
           no
           way
           of
           attributing
           it
           to
           a
           Spirit
           ,
           but
           by
           a
           negation
           of
           it
           to
           matter
           .
           I
           must
           confess
           if
           we
           take
           a
           Spirit
           in
           the
           sense
           that
           some
           men
           do
           (
           
             i.
             e.
          
           )
           only
           for
           a
           
             Thinking
             Being
          
           ,
           then
           indeed
           we
           come
           to
           
           the
           notion
           of
           it
           by
           Reflection
           ;
           we
           find
           something
           in
           us
           that
           Thinks
           ,
           and
           from
           thence
           we
           immediately
           attribute
           it
           to
           that
           Being
           .
        
         
           But
           for
           any
           thing
           that
           is
           yet
           concluded
           ,
           this
           Thinking
           Being
           may
           be
           meer
           matter
           ;
           and
           when
           we
           proceed
           to
           infer
           the
           existence
           of
           an
           immaterial
           substance
           (
           which
           is
           the
           true
           notion
           of
           a
           Spirit
           ,
           as
           it
           is
           distinguish'd
           from
           matter
           ,
           and
           in
           which
           sence
           God
           is
           said
           to
           be
           a
           Spirit
           )
           then
           the
           Idea
           we
           have
           of
           it
           ,
           is
           as
           far
           from
           being
           positive
           ,
           as
           the
           words
           by
           which
           we
           express
           it
           .
           Then
           we
           have
           no
           other
           way
           of
           conceiving
           it
           ,
           but
           by
           removing
           from
           it
           
             Extension
             ,
             Divisibility
             ,
             Solidity
          
           ,
           &c.
           which
           are
           the
           properties
           of
           Body
           :
           and
           we
           conclude
           that
           the
           substance
           in
           us
           that
           thinks
           must
           be
           immaterial
           ,
           because
           this
           operation
           exceeds
           the
           power
           of
           meer
           matter
           ,
           
             i.
             e.
          
           while
           it
           is
           such
           ;
           for
           if
           God
           shou'd
           alter
           all
           the
           properties
           of
           it
           ,
           so
           as
           to
           make
           it
           
             something
             else
          
           ,
           and
           not
           matter
           ,
           then
           no
           one
           can
           deny
           but
           it
           may
           think
           ;
           but
           how
           far
           this
           implies
           a
           contradiction
           I
           shall
           not
           now
           dispute
           .
        
         
         
           So
           that
           again
           I
           can't
           but
           wonder
           any
           one
           shou'd
           affirm
           positively
           ,
           that
           we
           have
           as
           clear
           and
           distinct
           Idea's
           of
           the
           Nature
           and
           Properties
           of
           Spirit
           ,
           as
           we
           have
           of
           Body
           .
        
         
           Mr
           Lock
           's
           Notion
           of
           the
           Soul
           is
           only
           
           that
           of
           a
           
             thinking
             substance
          
           without
           any
           regard
           either
           to
           the
           materiality
           ,
           or
           immateriality
           of
           it
           ;
           tho'
           one
           wou'd
           think
           he
           inclines
           to
           the
           former
           ,
           when
           he
           shews
           this
           to
           be
           the
           sence
           of
           the
           word
           Spirit
           both
           in
           Prophane
           and
           Divine
           Authors
           .
           However
           he
           says
           afterwards
           that
           the
           utmost
           Proof
           we
           can
           have
           for
           the
           immateriality
           of
           it
           will
           amount
           only
           to
           a
           Probability
           ;
           and
           thus
           much
           concerning
           it
           he
           thinks
           deducible
           from
           his
           Principles
           ,
           and
           particularly
           from
           his
           supposition
           of
           a
           
             System
             of
             matter
          
           ;
           and
           adds
           that
           he
           would
           gladly
           see
           a
           better
           proof
           of
           it
           either
           from
           the
           Bishop
           of
           Worcester
           or
           any
           one
           else
           .
           To
           speak
           to
           this
           now
           wou'd
           be
           no
           other
           then
           a
           digression
           from
           the
           business
           I
           am
           upon
           ,
           but
           I
           do
           not
           dispair
           of
           giving
           him
           this
           Demonstration
           which
           he
           wou'd
           so
           gladly
           see
           ;
           and
           shewing
           him
           
           withal
           〈…〉
           
           〈◊〉
           how
           very
           much
           he
           is
           out
           in
           his
           application
           of
           those
           Texts
           of
           Scripture
           he
           makes
           use
           of
           .
           I
           know
           't
           is
           easy
           for
           a
           person
           to
           deny
           any
           thing
           to
           be
           demonstration
           which
           is
           not
           
             mathematically
             such
          
           ;
           but
           if
           it
           appears
           that
           we
           have
           as
           good
           proof
           for
           the
           immateriality
           of
           the
           Soul
           ,
           as
           we
           can
           reasonably
           expect
           for
           any
           natural
           or
           
             moral
             truth
          
           ,
           this
           is
           sufficient
           for
           the
           conviction
           of
           any
           ,
           except
           those
           who
           by
           their
           Principles
           are
           oblig'd
           to
           oppose
           it
           .
        
         
           But
           to
           return
           ,
           it
           is
           Evident
           from
           what
           hath
           been
           said
           ,
           that
           we
           are
           so
           far
           from
           forming
           any
           Idea
           of
           Spirit
           as
           clear
           and
           distinct
           as
           that
           we
           have
           of
           matter
           ,
           that
           we
           can't
           form
           a
           simple
           Idea
           of
           any
           property
           in
           it
           ,
           which
           is
           positive
           in
           respect
           of
           our
           understanding
           ;
           and
           therefore
           since
           
             simple
             Idea's
          
           are
           the
           foundation
           of
           all
           our
           knowledg
           as
           they
           are
           laid
           down
           by
           that
           Delicate
           and
           
             Curious
             Head
          
           ,
           which
           this
           man
           of
           Forehead
           only
           has
           so
           grossly
           mistaken
           ;
           
           that
           defect
           in
           the
           first
           principles
           shall
           run
           through
           all
           our
           after
           Reasonings
           about
           the
           real
           nature
           of
           it
           ,
           and
           render
           them
           much
           more
           confus'd
           &
           imperfect
           than
           those
           concerning
           matter
           .
        
         
           I
           might
           say
           the
           same
           of
           a
           Spiritual
           or
           
             Glorified
             Body
          
           ,
           that
           we
           can
           frame
           no
           Idea
           of
           it
           ,
           but
           by
           negation
           of
           those
           imperfections
           that
           are
           incident
           to
           us
           in
           this
           frail
           condition
           of
           mortality
           ,
           and
           those
           few
           passages
           related
           of
           our
           Saviour's
           Body
           after
           his
           resurrecton
           ,
           are
           wholy
           unaccountable
           by
           us
           ;
           at
           least
           much
           more
           than
           the
           ordinary
           appearances
           of
           Nature
           ;
           as
           particularly
           his
           
             vanishing
             out
             of
             their
             sight
             all
             of
             a
             sodain
             ;
             and
             appearing
             in
             the
             midst
             of
             them
             ,
             at
             a
             time
             when
             the
             doors
             were
             shut
             ,
          
           &c.
           and
           that
           these
           things
           were
           not
           any
           miraculous
           operations
           ,
           but
           the
           real
           properties
           of
           a
           glorifi'd
           Body
           ,
           is
           more
           likely
           to
           think
           ;
           than
           that
           he
           shou'd
           have
           rarify'd
           the
           Door
           ,
           or
           the
           
             Walls
             of
             the
             House
          
           to
           get
           entrance
           ;
           or
           have
           secretly
           convey'd
           himself
           along
           with
           them
           ,
           as
           some
           learned
           men
           have
           endeavour'd
           to
           solve
           
           these
           passages
           .
           Nor
           can
           we
           conceive
           how
           a
           body
           shou'd
           be
           divested
           of
           it's
           gravity
           ,
           so
           as
           to
           mount
           the
           Skies
           as
           our
           Saviour's
           did
           at
           his
           ascension
           ,
           and
           as
           the
           Bodies
           of
           the
           Saints
           shall
           do
           at
           the
           general
           resurrection
           .
           None
           of
           these
           things
           are
           to
           be
           solv'd
           upon
           the
           common
           principles
           of
           knowledge
           that
           are
           in
           us
           now
           ,
           because
           we
           have
           not
           capacities
           suitable
           to
           the
           nature
           of
           them
           .
        
         
           So
           that
           now
           we
           may
           wonder
           what
           ridiculous
           meaning
           this
           man
           can
           have
           ,
           when
           he
           says
           that
           all
           the
           things
           which
           are
           spoke
           of
           in
           the
           Gospel
           ,
           are
           as
           consistent
           with
           our
           
             common
             notions
          
           as
           Wood
           and
           Stone
           ;
           and
           that
           we
           are
           as
           properly
           said
           to
           comprehend
           them
           ;
           and
           that
           our
           Idea's
           of
           natural
           and
           divine
           things
           are
           equally
           clear
           and
           distinct
           .
           A
           strange
           fallacious
           inference
           this
           ,
           
             because
             we
             fully
             comprehend
             neither
             ,
             therefore
             we
             are
             equally
             ignorant
             of
             both
             .
          
           And
           to
           amuse
           people
           that
           can't
           see
           this
           ,
           that
           he
           might
           seem
           to
           speak
           something
           to
           the
           purpose
           ,
           he
           borrows
           a
           distinction
           .
           viz.
           That
           between
           the
           Nominal
           and
           
           
             Real
             Essence
          
           of
           a
           thing
           .
           How
           impertinently
           he
           hath
           made
           use
           of
           it
           in
           this
           matter
           ,
           is
           very
           plain
           from
           what
           has
           been
           said
           ;
           which
           thô
           we
           grant
           it
           to
           be
           a
           good
           one
           ,
           yet
           it
           is
           nothing
           to
           the
           purpose
           .
           But
           it
           is
           so
           far
           from
           being
           a
           good
           Distinction
           ,
           that
           it
           seems
           to
           me
           not
           to
           be
           good
           Sence
           .
           For
           nothing
           can
           be
           more
           absurd
           than
           to
           suppose
           
             two
             different
             Essences
          
           in
           the
           same
           thing
           .
           Nor
           can
           any
           thing
           be
           more
           directly
           level'd
           at
           those
           glorious
           Attributes
           of
           God
           ,
           his
           Goodness
           and
           Truth
           than
           what
           it
           supposes
           ,
           viz.
           That
           we
           are
           thus
           deceiv'd
           in
           every
           thing
           ,
           and
           know
           nothing
           at
           all
           of
           the
           true
           nature
           of
           things
           by
           those
           properties
           that
           are
           discernable
           by
           us
           .
           And
           therefore
           to
           use
           his
           own
           words
           ,
           
             This
             rather
             becomes
             Impostors
             to
          
           think
           ,
           
             than
             the
             tought
             of
             God
             who
             hath
             no
             interest
             to
             delude
             his
             Creatures
             ,
             nor
             wants
             ability
             to
             inform
             them
             rightly
             .
          
        
         
           If
           it
           had
           been
           said
           in
           plain
           language
           ,
           that
           there
           is
           something
           in
           natural
           things
           
             we
             do
             apprehend
          
           ,
           and
           something
           
             we
             do
             not
          
           ;
           which
           means
           all
           in
           that
           distinction
           :
           This
           wou'd
           have
           been
           Philosophy
           for
           
           the
           Vulgar
           ;
           and
           therefore
           to
           make
           a
           Mystery
           of
           it
           ,
           it
           must
           be
           call'd
           the
           Nominal
           and
           
             Real
             Essence
          
           of
           a
           thing
           :
           thô
           it
           carry
           a
           flat
           contradiction
           in
           Physicks
           ,
           and
           a
           monstrous
           consequence
           in
           Morality
           ,
           and
           lays
           a
           foundation
           for
           Eternal
           Scepticisme
           .
           But
           supposing
           there
           is
           a
           meaning
           in
           it
           both
           true
           and
           innocent
           ,
           yet
           it
           must
           be
           own'd
           this
           was
           the
           most
           unhappy
           way
           of
           expressing
           themselves
           ,
           that
           possibly
           they
           could
           have
           light
           upon
           .
        
         
           Thus
           far
           as
           to
           his
           arguments
           from
           
           Reason
           .
           Now
           I
           come
           to
           consider
           those
           he
           brings
           from
           Scripture
           :
           and
           we
           are
           like
           to
           have
           very
           close
           reasoning
           from
           them
           ,
           when
           in
           the
           very
           entrance
           he
           again
           confounds
           these
           two
           Propositions
           .
           
             Whether
             or
             no
             Christianity
             is
             Misterious
             ,
          
           and
           
             whether
             there
             are
             no
             Misteries
             in
          
           
           Christianity
           .
           Whereas
           even
           the
           latter
           of
           them
           is
           dubious
           ;
           for
           the
           word
           Mystery
           is
           us'd
           to
           signify
           several
           things
           .
           And
           therefore
           to
           remove
           all
           ambiguity
           ,
           and
           shew
           the
           fallacy
           of
           his
           arguing
           we
           will
           lay
           aside
           the
           Word
           ,
           and
           speak
           to
           the
           
             thing
             it self
             ,
             (
             i.
             e.
             )
             Whether
             we
             have
          
           
           
             not
             as
             clear
             and
             distinct
             Idea's
             ,
             as
             full
             and
             perfect
             a
             knowledge
             of
             all
             things
             reveal'd
             to
             us
             in
             Scripture
             ,
             since
             the
             appearing
             of
             Christ
             in
             the
             World
             ,
             as
             we
             have
             of
             ordinary
             sensible
             Objects
             .
          
        
         
           That
           we
           had
           not
           before
           he
           allows
           ,
           and
           therefore
           he
           grants
           they
           were
           Mysteries
           then
           ,
           but
           now
           since
           the
           coming
           of
           Christ
           they
           are
           not
           .
           And
           the
           whole
           substance
           of
           his
           arguing
           in
           this
           long
           Chapter
           is
           this
           .
        
         
           
             If
             all
             those
             things
             which
             were
             signified
             by
             the
             Jewish
             Rites
             and
             Ceremonies
             are
             clearly
             reveal'd
             to
             us
             ,
             then
             they
             are
             no
             longer
             hidden
             from
             us
             .
          
        
         
           
             But
             all
             those
             things
             signified
             by
             the
             Jewish
             Rites
             and
             Ceremonies
             are
             clearly
             reveal'd
             to
             us
             .
          
           Therefore
        
         
           
             They
             are
             no
             longer
             hidden
             from
             us
             .
          
        
         
           Thus
           he
           proves
           the
           Minor.
           
        
         
           
             If
             the
             Vail
             is
             taken
             away
             in
             Christ
             then
             they
             are
             clearly
             reveal'd
             to
             us
             .
          
        
         
           
             But
             the
             Vail
             is
             taken
             away
             in
             Christ.
          
           Therefore
           .
        
         
           
             They
             are
             clearly
             reveal'd
             to
             us
             .
          
        
         
         
           And
           to
           make
           this
           Minor
           good
           ,
           he
           brings
           all
           these
           Texts
           of
           Scripture
           ,
           and
           Quotations
           out
           of
           the
           Fathers
           ;
           to
           prove
           that
           the
           Vail
           is
           taken
           away
           ,
           and
           that
           they
           are
           clearly
           reveald
           .
        
         
           Now
           if
           any
           amongst
           us
           had
           absolutely
           deny'd
           that
           the
           Vail
           was
           taken
           away
           ▪
           and
           had
           affirm'd
           that
           they
           were
           not
           plainly
           reveal'd
           to
           us
           ,
           then
           he
           might
           have
           had
           an
           adversary
           :
           But
           there
           is
           not
           a
           sentence
           in
           this
           Chapter
           ,
           that
           looks
           like
           a
           controversy
           with
           any
           but
           the
           Jews
           .
           If
           this
           man
           wou'd
           have
           argu'd
           instead
           of
           Bantring
           ;
           he
           wou'd
           have
           distinguisht
           ,
           and
           shewn
           in
           what
           sence
           we
           
             deny
             it
          
           ,
           and
           then
           have
           prov'd
           that
           the
           Vail
           was
           taken
           away
           in
           that
           sence
           that
           we
           deny
           .
           And
           therefore
           since
           he
           hath
           dealt
           treacherously
           ,
           I
           must
           make
           him
           honest
           ,
           and
           distinguish
           for
           him
           .
        
         
           And
           in
           order
           to
           make
           this
           matter
           very
           plain
           ,
           we
           know
           that
           there
           are
           four
           things
           to
           be
           reveal'd
           concerning
           any
           thing
           that
           is
           hid
           from
           us
           .
           It
           's
           Existence
           ,
           it
           's
           Essence
           ,
           it's
           Properties
           ,
           and
           the
           Relation
           it
           hath
           to
           us
           ;
           and
           every
           one
           apprehends
           at
           first
           reading
           
           how
           a
           thing
           may
           be
           clearly
           reveal'd
           as
           to
           it's
           Existence
           ,
           together
           with
           the
           relalation
           it
           hath
           to
           us
           ,
           and
           yet
           remain
           totally
           obscur'd
           as
           to
           it's
           Essence
           &
           Properties
           .
           Now
           therefore
           what
           we
           say
           is
           this
           .
        
         
           1.
           
           That
           as
           to
           the
           
             internal
             Essence
          
           ,
           and
           
             real
             Properties
             of
          
           these
           divine
           things
           reveald
           to
           us
           from
           Heaven
           ,
           we
           are
           wholly
           ignorant
           of
           them
           ;
           and
           know
           as
           little
           of
           them
           in
           this
           respect
           now
           they
           are
           reveal'd
           in
           the
           Gospel
           ,
           as
           was
           known
           before
           when
           they
           were
           involv'd
           in
           Types
           and
           Figures
           .
        
         
           2.
           
           That
           all
           these
           things
           which
           we
           call
           Mysteries
           ,
           and
           now
           reveal'd
           to
           us
           in
           the
           Gospel
           ,
           while
           they
           were
           vail'd
           in
           Types
           and
           Figures
           under
           the
           Mosaik
           oeconomy
           ,
           were
           very
           much
           obscur'd
           as
           to
           their
           Existence
           ,
           and
           as
           to
           the
           
             concernment
             of
             mankind
             in
             them
          
           ;
           and
           therefore
           the
           Law
           is
           said
           to
           have
           had
           only
           a
           shadow
           of
           good
           things
           to
           come
           ,
           
             i
             e.
          
           Men
           had
           but
           a
           very
           dark
           &
           imperfect
           knowledg
           even
           of
           the
           reality
           ,
           and
           being
           ,
           and
           signification
           of
           those
           things
           .
           As
           of
           the
           
             Eternal
             generation
             of
             the
             Son
          
           ,
           his
           
             Incarnation
             ,
             Crucifixion
             ,
             Ascention
          
           ,
           the
           
             Trinity
             of
             Persons
             ,
             Resurrection
          
           and
           
           Glorification
           of
           the
           Body
           ,
           the
           
             Operations
             of
             the
             Holy
             Spirit
             ,
             &c.
             
          
           They
           had
           then
           no
           clear
           and
           certain
           knowledg
           of
           the
           reality
           and
           existence
           of
           any
           of
           these
           things
           afterwards
           reveal'd
           in
           the
           Gospel
           ,
           excepting
           only
           that
           of
           the
           Being
           of
           the
           true
           God
           ,
           which
           was
           reveal'd
           to
           them
           by
           Moses
           under
           the
           name
           I
           AM
           ,
           which
           denoted
           nothing
           more
           than
           his
           existence
           .
        
         
           3.
           
           We
           say
           that
           these
           divine
           things
           ,
           which
           were
           hidden
           and
           obscur'd
           before
           the
           appearing
           of
           Christ
           ,
           were
           all
           of
           them
           plainly
           and
           clearly
           reveal'd
           as
           to
           their
           Existence
           and
           as
           to
           the
           Relation
           they
           have
           to
           us
           ,
           (
           
             i
             e.
          
           )
           as
           to
           the
           reality
           and
           being
           of
           these
           truths
           ,
           and
           our
           concernment
           in
           them
           .
           And
           yet
           they
           do
           not
           cease
           to
           be
           Mysteries
           still
           ,
           because
           they
           are
           still
           infinitely
           more
           obscur'd
           as
           to
           their
           Manner
           and
           Properties
           ,
           than
           the
           common
           objects
           of
           nature
           .
           So
           that
           now
           it
           is
           clearly
           reveal'd
           to
           us
           that
           
             Christ
             is
             the
             Son
             of
             God
             ,
          
           yet
           it
           doth
           not
           follow
           that
           therefore
           we
           know
           as
           much
           of
           the
           manner
           of
           that
           
             Eternal
             Generation
          
           of
           the
           Son
           ,
           as
           we
           doe
           how
           one
           Man
           
           is
           said
           to
           be
           the
           Son
           of
           another
           .
           Because
           it
           is
           reveal'd
           to
           us
           that
           there
           are
           endless
           
             Joys
             in
             Heaven
          
           ,
           it
           doth
           not
           follow
           that
           we
           know
           as
           much
           of
           them
           as
           we
           do
           of
           
             sensual
             pleasures
          
           .
           Because
           it
           is
           clearly
           reveal'd
           to
           us
           that
           we
           shall
           be
           rais'd
           at
           the
           last
           day
           ,
           in
           the
           glorious
           likeness
           of
           Christ
           ;
           it
           doth
           not
           follow
           that
           we
           know
           as
           well
           what
           this
           Glory
           will
           be
           ,
           as
           we
           know
           what
           it
           is
           to
           be
           of
           a
           Fair
           and
           
             Beautiful
             Complection
          
           ;
           and
           so
           in
           all
           the
           rest
           .
        
         
           And
           this
           is
           the
           reason
           of
           those
           seemingly
           opposite
           expressions
           of
           St.
           Paul
           ,
           the
           one
           in
           2
           Cor.
           3.
           18.
           where
           speaking
           of
           the
           Clearness
           of
           the
           Gospel
           ,
           in
           opposition
           to
           the
           Obscurity
           of
           the
           Law
           he
           says
           ,
           
             We
             all
             with
             open
             face
             beholding
             as
             in
             a
             Glass
             the
             glory
             of
             the
             Lord.
          
           And
           yet
           in
           1.
           
           Cor.
           13
           ,
           12.
           speaking
           of
           this
           same
           
             present
             state
          
           of
           the
           Gospel
           ,
           in
           opposition
           to
           our
           
             future
             state
          
           in
           Heaven
           he
           says
           ,
           
             That
             now
             we
             see
             through
             a
             Glass
             darkly
             ,
             but
             then
             Face
             to
             Face
             .
          
           By
           the
           first
           he
           denotes
           the
           clearness
           of
           the
           Revelation
           as
           to
           the
           Existence
           ,
           and
           Design
           of
           those
           things
           now
           under
           
           the
           Gospel
           :
           by
           the
           latter
           ,
           he
           denotes
           the
           present
           obscurity
           of
           them
           ,
           as
           to
           their
           Manner
           and
           Properties
           .
        
         
           But
           it
           may
           be
           objected
           here
           that
           thus
           they
           are
           but
           Types
           still
           ,
           and
           therefore
           the
           things
           contain'd
           in
           the
           Jewish
           Rites
           and
           Ceremonies
           ,
           are
           as
           little
           reveal'd
           now
           ,
           as
           they
           were
           before
           .
           But
           whosoever
           makes
           this
           Objection
           can't
           but
           know
           these
           two
           things
           to
           be
           true
           which
           I
           contend
           for
           ,
           however
           we
           are
           able
           to
           reconcile
           them
           ,
           viz.
           1.
           
           
             That
             those
             things
             signified
             by
             Jewish
             Rites
             and
             Ceremonies
             since
             the
             coming
             of
             Christ
             are
             more
             clearly
             reveal'd
             to
             us
             than
             they
             were
             before
             .
          
           And
           2.
           
           
             That
             now
             they
             are
             more
             clearly
             reveal'd
             to
             us
             ,
             yet
             we
             have
             no
             Idea's
             of
             the
             real
             Nature
             or
             Properties
             of
             them
             ,
          
           which
           I
           have
           sufficiently
           prov'd
           .
           Whosoever
           allows
           these
           two
           things
           ,
           must
           be
           of
           my
           opinion
           ,
           whether
           I
           were
           able
           to
           answer
           this
           objection
           or
           no.
           But
           it
           is
           easy
           for
           any
           one
           to
           apprehend
           ,
           that
           when
           I
           say
           the
           Idea's
           we
           have
           of
           the
           things
           of
           another
           World
           ,
           are
           no
           other
           than
           a
           sort
           of
           Types
           or
           Figures
           ;
           I
           don't
           take
           them
           in
           the
           strictest
           sence
           of
           the
           Words
           ,
           
           as
           they
           are
           applied
           to
           Jewish
           Rites
           and
           Ceremonies
           ;
           which
           were
           all
           of
           them
           actions
           conversant
           about
           
             external
             Objects
          
           ,
           and
           design'd
           to
           represent
           some
           
             divine
             transaction
          
           which
           was
           to
           have
           it's
           completion
           in
           this
           life
           ;
           and
           even
           then
           was
           to
           have
           a
           farther
           reference
           to
           something
           intended
           by
           it
           in
           another
           World.
           But
           my
           meaning
           is
           ,
           that
           the
           best
           notion
           we
           can
           frame
           of
           a
           Divine
           Object
           ,
           represents
           nothing
           of
           the
           real
           nature
           of
           the
           thing
           to
           us
           as
           it
           is
           in
           it self
           ;
           if
           any
           one
           finds
           fault
           with
           the
           word
           ,
           let
           them
           call
           them
           by
           what
           other
           name
           they
           please
           ,
           since
           it
           is
           plain
           they
           must
           allow
           the
           thing
           .
        
         
           And
           now
           he
           sees
           ,
           if
           he
           was
           really
           blind
           before
           ,
           in
           
             what
             Sence
             this
             Vail
             is
             remov'd
             ,
          
           and
           in
           what
           sence
           we
           affirm
           it
           to
           remain
           .
           and
           if
           he
           thinks
           himself
           able
           to
           do
           it
           ,
           instead
           of
           proving
           operosely
           what
           no
           man
           denies
           ,
           
             that
             the
             Vail
             is
             taken
             away
             in
             Christ
          
           ;
           let
           him
           prove
           the
           truth
           of
           it
           in
           that
           sence
           which
           we
           deny
           ,
           
             viz.
             That
             it
             is
             taken
             away
             ,
             not
             only
             as
             to
             the
             Reality
             ,
             and
             Existence
             ,
             and
             Intent
             ,
             of
             the
             things
             reveal'd
          
           which
           
           we
           allow
           ;
           but
           
             as
             to
             the
             Manner
             and
             Properties
             of
             them
             ,
          
           so
           that
           now
           we
           have
           as
           perfect
           a
           notion
           and
           compre
           hensive
           a
           knowledg
           of
           them
           ,
           as
           we
           have
           of
           the
           Manner
           and
           Properties
           of
           any
           thing
           in
           nature
           ;
           or
           in
           his
           own
           can't
           ,
           
             that
             we
             have
             as
             clear
             and
             distinct
             Idea's
             of
             them
             as
             of
             any
             sensible
             Objects
             .
          
           As
           for
           instance
           
           Jonas's
           being
           in
           the
           Whales
           belly
           ,
           was
           a
           Type
           of
           our
           Saviours
           Burial
           and
           Resurrection
           ,
           and
           therefore
           now
           this
           is
           reveal'd
           he
           must
           make
           it
           out
           ,
           that
           there
           is
           nothing
           more
           mysterious
           in
           our
           Saviours
           Death
           and
           Resurrection
           ,
           than
           in
           a
           mans
           being
           carried
           into
           a
           Vault
           ,
           and
           walking
           out
           again
           upon
           his
           leggs
           .
           The
           feast
           of
           the
           Passover
           was
           a
           Type
           of
           Christ
           ,
           and
           represented
           the
           Lords
           Supper
           ;
           and
           this
           now
           is
           but
           a
           Type
           of
           the
           joys
           of
           Heaven
           ,
           as
           our
           Saviour
           himself
           makes
           it
           by
           those
           words
           ,
           Hence
           
           
             forth
             I
             shall
             not
             drink
             of
             this
             fruit
             of
             the
             Vine
             ,
             till
             I
             drink
             it
             new
             with
             you
             in
             my
             Father's
             Kingdom
             .
          
           But
           this
           man
           must
           shew
           us
           the
           real
           nature
           of
           those
           pleasures
           which
           are
           here
           signified
           by
           
             the
             Fruit
             of
             the
             Vine
          
           .
        
         
         
           And
           now
           that
           it
           appears
           what
           he
           was
           to
           have
           prov'd
           ;
           to
           save
           me
           the
           labour
           of
           transcribing
           ,
           do
           but
           look
           over
           every
           Text
           he
           hath
           quoted
           by
           way
           of
           Proof
           ,
           and
           try
           to
           make
           his
           inference
           from
           it
           ,
           and
           then
           you
           will
           be
           satisfied
           that
           Quaker
           ,
           or
           any
           other
           Enthusiast
           never
           apply'd
           Scripture
           so
           impertinently
           .
           Do
           but
           apply
           this
           distinction
           of
           a
           thing
           's
           being
           reveal'd
           as
           
             to
             it's
             Existence
             and
             Design
          
           ,
           and
           the
           Relation
           it
           hath
           to
           us
           only
           ;
           or
           
             as
             to
             the
             manner
             and
             property
             of
             the
             thing
             it self
             ,
          
           and
           then
           the
           little
           fallacy
           will
           appear
           which
           runs
           through
           his
           application
           of
           them
           all
           .
           I
           shall
           only
           instance
           in
           the
           two
           or
           three
           first
           .
        
         
           1.
           
           Cor
           :
           2
           ,
           7
           ,
           8.
           
           
             We
             speak
             the
             Wisdom
          
           
           
             of
             God
             hid
             in
             a
             Mystery
             ,
             which
             God
             ordain'd
             before
             the
             World
             for
             our
             glory
             ,
             which
             none
             of
             the
             Princes
             of
             this
             World
             knew
             ,
          
           from
           whence
           he
           makes
           this
           inference
           ,
           viz.
           That
           this
           divine
           Wisdom
           was
           then
           a
           Mystery
           for
           want
           of
           revealing
           Information
           .
           Who
           denies
           
           it
           ?
           and
           to
           confirm
           this
           he
           adds
           the
           following
           words
           .
           
             Eye
             hath
             not
             seen
             ,
             nor
             Ear
             heard
             ,
             neither
             have
             enter'd
             into
             the
             heart
             of
             Man
             the
             things
             which
             God
             hath
             prepar'd
             for
             them
             that
             love
             him
             ;
             but
             God
             hath
             reveal'd
             them
             to
             us
             by
             his
             Spirit
             ,
          
           which
           proves
           no
           more
           than
           what
           every
           body
           owns
           ,
           
             That
             it
             was
             impossible
             by
             strength
             of
             Reason
             to
             have
             attain'd
             to
             the
             knowledg
             of
             those
             means
             ,
             which
             God
             had
             appointed
             for
             our
             Salvation
             ,
          
           and
           now
           they
           are
           reveal'd
           it
           is
           only
           as
           to
           the
           truth
           and
           reality
           of
           their
           existence
           ,
           as
           to
           their
           Intent
           ,
           and
           the
           Relation
           they
           have
           to
           us
           ;
           and
           not
           as
           to
           the
           Manner
           and
           Properties
           of
           them
           .
        
         
           The
           things
           here
           spoke
           of
           which
           cou'd
           not
           have
           enter'd
           into
           the
           heart
           of
           Man
           ,
           were
           the
           
             Incarnation
             of
             the
             Son
          
           ,
           and
           
             the
             Descent
             of
             the
             Holy
             Ghost
          
           ;
           which
           were
           the
           contrivances
           of
           infinite
           Wisdom
           for
           the
           restoration
           of
           fallen
           Man
           ;
           and
           this
           was
           what
           the
           wisest
           heads
           among
           us
           cou'd
           never
           have
           thought
           of
           .
           These
           things
           were
           obscur'd
           in
           Jewish
           Types
           and
           Ceremonies
           ,
           and
           at
           length
           God
           reveal'd
           it
           
           clearly
           to
           us
           ,
           that
           those
           were
           the
           means
           he
           had
           appointed
           for
           our
           Salvation
           .
        
         
           Now
           the
           inference
           this
           man
           must
           make
           ,
           if
           he
           wou'd
           speak
           to
           the
           purpose
           is
           ,
           
             That
             therefore
             we
             now
             know
             as
             perfectly
             the
             manner
             of
             that
             conception
             wrought
             by
             the
             power
             of
             the
             Holy
             Ghost
             in
             a
             pure
             Virgin
             ,
             as
             of
             the
             ordinary
             way
             of
             Generation
          
           ;
           and
           because
           it
           is
           reveal'd
           to
           us
           that
           the
           Holy
           Ghost
           works
           in
           us
           ,
           therefore
           we
           must
           know
           the
           manner
           of
           it
           as
           perfectly
           ,
           as
           we
           do
           that
           of
           the
           nourishment
           of
           our
           Bodies
           by
           meat
           and
           drink
           .
        
         
           The
           next
           is
           ,
           St.
           
             Paul
             used
             great
          
           
           
             plainess
             of
             Speech
             ,
             Ergò
          
           they
           had
           as
           full
           and
           perfect
           a
           knowledge
           of
           every
           thing
           he
           spoke
           as
           they
           had
           of
           a
           Stock
           or
           a
           Stone
           .
           Nay
           when
           he
           spoke
           to
           them
           of
           the
           
             depths
             of
             the
             Wisdom
             of
             God
             ,
          
           and
           discours'd
           to
           them
           how
           he
           
             was
             caught
             up
             into
             Paradise
             ,
             and
             heard
             unspeakable
             words
             ,
          
           without
           doubt
           they
           that
           heard
           him
           had
           as
           lively
           an
           impression
           of
           this
           whole
           vision
           on
           their
           imaginations
           ,
           as
           
           he
           that
           saw
           it
           ;
           nay
           as
           they
           had
           of
           the
           Man
           that
           spoke
           to
           them
           ;
           and
           we
           may
           expect
           no
           less
           from
           this
           profound
           Revealer
           of
           Mysteries
           ,
           than
           that
           he
           will
           quote
           us
           all
           these
           unspeakable
           words
           in
           his
           next
           Book
           .
        
         
           And
           so
           by
           the
           following
           quotations
           he
           thinks
           he
           hath
           knock'd
           us
           down
           ,
           when
           any
           mention
           is
           made
           of
           the
           Mystery
           being
           made
           manifest
           or
           
             known
             to
             all
             Nations
             .
             Ergò
          
           the
           very
           Manner
           and
           Properties
           of
           those
           things
           are
           laid
           open
           to
           us
           .
           And
           therefore
           this
           Man
           (
           I
           warrant
           you
           )
           knows
           as
           much
           of
           the
           secret
           Councils
           of
           God
           now
           ,
           whose
           
             Judgments
             are
             unsearchable
             ,
             and
             his
             ways
             past
             finding
             out
          
           ;
           as
           he
           doth
           of
           the
           dark
           contrivances
           of
           that
           Caball
           against
           all
           reveal'd
           Religion
           ,
           where
           the
           design
           of
           this
           Book
           was
           first
           laid
           ,
           and
           the
           rest
           are
           now
           a
           forging
           .
           For
           't
           is
           well
           known
           this
           Mystery
           of
           Iniquity
           doth
           already
           work
           ;
           
             but
             he
             who
             hath
             hitherto
             hindred
             ,
             we
             trust
             will
             hinder
             ,
          
           till
           they
           be
           
             taken
             out
             of
             the
             way
          
           ,
           and
           their
           wickedness
           be
           reveal'd
           .
        
         
         
           And
           here
           if
           I
           were
           dispos'd
           to
           be
           merry
           ,
           I
           cou'd
           make
           better
           sport
           with
           the
           History
           of
           this
           Man's
           life
           ,
           than
           he
           has
           done
           with
           the
           Doctor
           and
           his
           Parishioner
           ;
           
           for
           I
           have
           trac'd
           him
           in
           this
           too
           ,
           from
           the
           time
           he
           first
           gave
           out
           he
           wou'd
           be
           Head
           of
           a
           Sect
           before
           he
           was
           thirty
           years
           of
           Age
           ,
           till
           he
           became
           an
           Author
           ;
           and
           from
           thence
           to
           his
           coming
           into
           this
           Kingdom
           to
           spread
           his
           Heresies
           ,
           and
           put
           his
           Designs
           in
           Execution
           .
           But
           I
           am
           now
           upon
           a
           
             Subject
             in
             Divinity
          
           ,
           and
           not
           making
           a
           Farce
           ;
           and
           perhaps
           I
           may
           have
           another
           opportunity
           of
           giving
           the
           World
           a
           
             clear
             and
             distinct
             Idea
          
           of
           this
           man
           ,
           who
           thinks
           himself
           so
           formidable
           ;
           and
           swells
           with
           the
           fancy
           of
           having
           run
           down
           three
           Kingdoms
           only
           with
           one
           
             cross
             Question
          
           ,
           which
           is
           the
           foundation
           of
           all
           his
           Book
           ,
           
             viz.
             How
             can
             a
             Man
             believe
             what
             he
             doth
             not
             know
             ?
          
        
         
           I
           come
           now
           to
           consider
           how
           he
           answers
           those
           Objections
           which
           are
           made
           
           against
           this
           new
           Hypothesis
           of
           his
           in
           Religion
           .
        
         
           The
           first
           sort
           of
           Objections
           he
           brings
           
           are
           three
           or
           four
           Texts
           of
           Scripture
           ,
           which
           make
           nothing
           against
           either
           what
           he
           ,
           or
           we
           say
           in
           this
           matter
           ;
           but
           such
           as
           Enthusiasts
           bring
           against
           the
           use
           of
           
             Reason
             in
             Religion
          
           .
           So
           that
           they
           are
           wholly
           impertinent
           ,
           unless
           he
           disputes
           against
           the
           Quakers
           ;
           and
           therefore
           I
           have
           no
           more
           to
           do
           here
           but
           to
           take
           notice
           of
           the
           
             base
             disingenuity
          
           of
           the
           man
           ,
           who
           by
           this
           wou'd
           make
           unthinking
           or
           prejudiced
           people
           believe
           ,
           that
           we
           are
           those
           
             ignorant
             perverse
             Men
          
           he
           speaks
           of
           ;
           and
           put
           us
           upon
           the
           same
           level
           with
           the
           rankest
           Enthusiasts
           .
           Whereas
           he
           can't
           but
           know
           that
           we
           are
           as
           vigorous
           defenders
           of
           the
           use
           of
           Reason
           in
           Religion
           as
           he
           can
           be
           .
           'T
           is
           by
           this
           that
           the
           truths
           of
           all
           reveal'd
           Religion
           are
           establish'd
           ,
           and
           remain
           unshaken
           and
           the
           same
           for
           ever
           ,
           in
           spight
           of
           all
           the
           opposition
           of
           their
           subtilest
           enemies
           .
           'T
           is
           by
           this
           we
           confute
           his
           Errors
           ,
           't
           is
           before
           the
           Evidence
           and
           Light
           of
           Reason
           that
           all
           his
           Operose
           and
           laborious
           Sophisms
           
           
           
           
           
           disappear
           like
           empty
           shadows
           ,
           and
           vanish
           into
           nothing
           .
        
         
           When
           we
           thus
           contend
           for
           the
           use
           of
           Reason
           in
           Religion
           ,
           then
           on
           one
           side
           we
           are
           charg'd
           as
           if
           we
           deni'd
           all
           Revelation
           ,
           and
           when
           we
           defend
           the
           truth
           of
           Revelation
           ,
           then
           on
           the
           other
           side
           we
           are
           charg'd
           with
           laying
           aside
           our
           Reason
           ;
           as
           if
           we
           must
           needs
           cease
           to
           be
           Men
           ,
           before
           we
           can
           be
           Christians
           .
           And
           therefore
           I
           shall
           state
           a
           right
           notion
           of
           this
           matter
           as
           clear
           as
           I
           can
           in
           short
           ;
           and
           that
           by
           these
           degrees
           .
        
         
           1.
           
           We
           allow
           that
           Sense
           and
           Reason
           are
           the
           only
           faculties
           we
           have
           of
           knowing
           or
           judging
           of
           any
           thing
           either
           in
           Nature
           or
           Religion
           ;
           and
           we
           allow
           that
           God
           in
           all
           his
           Revelations
           applies
           himself
           to
           us
           by
           these
           faculties
           ;
           and
           doth
           not
           either
           create
           any
           new
           ones
           ,
           or
           make
           any
           essential
           alteration
           in
           these
           we
           have
           ;
           for
           then
           a
           Stock
           or
           a
           Stone
           wou'd
           be
           as
           capable
           of
           a
           Divine
           Revelation
           ,
           as
           a
           
             Rational
             Creature
          
           .
           And
           therefore
        
         
         
           2.
           
           We
           allow
           that
           what
           is
           not
           agreable
           to
           these
           Powers
           of
           knowledg
           we
           are
           already
           endued
           with
           ,
           is
           not
           to
           be
           receiv'd
           or
           entertain'd
           by
           us
           ;
           for
           otherwise
           God
           who
           plac'd
           these
           in
           us
           ,
           wou'd
           not
           be
           consistent
           with
           himself
           ,
           nor
           wou'd
           he
           have
           us
           so
           .
        
         
           3.
           
           These
           Powers
           of
           knowledg
           are
           better
           suited
           to
           the
           present
           objects
           of
           this
           life
           than
           they
           are
           to
           those
           of
           another
           ;
           for
           otherwise
           we
           argue
           God
           of
           want
           of
           Wisdom
           ,
           and
           Contrivance
           ,
           and
           if
           they
           were
           now
           as
           well
           fitted
           for
           the
           Objects
           of
           another
           life
           ,
           there
           wou'd
           be
           no
           occasion
           for
           a
           change
           at
           the
           last
           day
           .
        
         
           4.
           
           We
           affirm
           that
           all
           the
           things
           of
           another
           World
           ,
           even
           after
           they
           are
           reveal'd
           are
           totally
           obscur'd
           both
           from
           our
           Senses
           and
           our
           Reason
           as
           to
           the
           real
           Nature
           and
           Properties
           of
           them
           as
           they
           are
           in
           themselves
           .
           And
           this
           I
           hope
           I
           have
           sufficiently
           made
           out
           ;
           so
           that
           if
           People
           will
           believe
           any
           thing
           at
           all
           of
           another
           life
           ,
           they
           must
           do
           so
           without
           clear
           and
           distinct
           Idea's
           of
           them
           .
        
         
         
           5.
           
           That
           since
           we
           have
           not
           capacities
           for
           them
           ,
           there
           is
           no
           other
           way
           of
           revealing
           any
           thing
           to
           us
           relating
           to
           another
           life
           ,
           but
           by
           Analogy
           with
           the
           things
           of
           this
           World.
           Thus
           the
           Glory
           and
           Intellectual
           Light
           of
           Heaven
           ,
           is
           reveal'd
           under
           the
           notion
           of
           that
           we
           have
           from
           the
           Sun
           ;
           the
           Generation
           of
           the
           Son
           of
           God
           ,
           under
           the
           notion
           of
           one
           Man's
           proceeding
           from
           the
           Lions
           of
           another
           ,
           &c.
           
        
         
           Now
           therefore
           let
           me
           again
           distinguish
           these
           two
           things
           in
           every
           Revelation
           or
           Mystery
           .
           1.
           
           That
           Analogous
           object
           of
           this
           life
           ,
           under
           the
           notion
           of
           which
           God
           doth
           reveal
           any
           thing
           of
           another
           life
           to
           us
           .
           And
           2.
           
           The
           Thing
           it self
           that
           is
           signified
           by
           it
           .
           As
           to
           the
           first
           of
           these
           it
           falls
           in
           all
           respects
           under
           the
           severest
           censure
           and
           trial
           of
           our
           Reason
           ,
           as
           to
           the
           latter
           it
           is
           wholly
           exempted
           from
           it
           .
           As
           for
           instance
           in
           this
           Proposition
           ,
        
         
           
             The
             Saints
             shall
             reign
             for
             ever
             .
          
        
         
         
           In
           this
           Mystery
           the
           thing
           reveal'd
           is
           the
           happy
           and
           glorious
           state
           of
           the
           Saints
           in
           Heaven
           .
           The
           Analogous
           object
           made
           use
           of
           by
           God
           for
           this
           ,
           is
           that
           of
           the
           Splendour
           and
           Grandure
           of
           a
           Kingdom
           .
           In
           respect
           of
           this
           latter
           our
           Reason
           hath
           full
           scope
           and
           't
           is
           not
           only
           lawful
           but
           commendable
           ,
           nay
           our
           duty
           to
           be
           very
           punctual
           and
           exact
           in
           our
           Scrutiny
           .
           And
           therefore
           we
           must
           know
           the
           meaning
           of
           the
           words
           ,
           and
           understand
           the
           matter
           of
           the
           Proposition
           ;
           we
           must
           be
           satisfied
           that
           it
           hath
           no
           impossibility
           or
           contradiction
           in
           it
           .
           Nay
           more
           ,
           our
           Reason
           must
           be
           convinc'd
           ,
           and
           we
           must
           have
           a
           clear
           evidence
           in
           our
           mind
           ,
           of
           it's
           coming
           from
           God
           by
           such
           Pr●ofs
           to
           Mens
           Senses
           and
           Reason
           of
           it's
           divinity
           ,
           as
           shall
           convince
           us
           that
           it
           could
           come
           from
           none
           but
           God
           ;
           such
           as
           Miracles
           and
           Prophecies
           ,
           or
           the
           agreableness
           of
           the
           thing
           to
           our
           common
           
             Notions
             ▪
          
           and
           I
           am
           not
           to
           give
           my
           assent
           to
           it
           unless
           I
           have
           this
           Evidence
           ,
           which
           I
           allow
           thus
           far
           to
           be
           the
           ground
           of
           Perswasion
           .
           Thus
           far
           we
           are
           ready
           to
           
           joyn
           issue
           with
           any
           Adversary
           of
           Revelation
           and
           Mysteries
           purely
           upon
           the
           principles
           of
           Reason
           .
           And
           to
           require
           it
           any
           farther
           is
           no
           other
           than
           to
           demand
           a
           
             rational
             account
          
           from
           us
           ,
           of
           what
           we
           grant
           we
           have
           no
           notion
           of
           .
        
         
           God
           never
           requires
           our
           Assent
           to
           any
           Proposition
           ,
           but
           upon
           such
           testimonies
           and
           proof
           as
           shall
           cause
           this
           Evidence
           .
           But
           as
           to
           the
           thing
           it self
           which
           is
           signified
           by
           this
           analogy
           ,
           as
           the
           
             real
             state
          
           and
           condition
           of
           the
           blest
           in
           Heaven
           is
           in
           this
           Mystery
           ,
           it
           is
           wholly
           exempted
           from
           the
           enquiry
           of
           Reason
           .
           And
           herein
           is
           my
           Faith
           that
           I
           give
           my
           assent
           to
           a
           proposition
           which
           is
           sufficiently
           prov'd
           to
           come
           from
           God
           ,
           thô
           I
           have
           no
           notion
           at
           all
           of
           that
           divine
           truth
           which
           is
           represented
           to
           me
           under
           the
           similitude
           of
           some
           worldly
           Object
           .
        
         
           And
           thus
           you
           see
           how
           Faith
           is
           nicely
           and
           most
           exactly
           defin'd
           .
           The
           Evidence
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           demonstration
           of
           things
           not
           seen
           ,
           because
           Faith
           is
           no
           such
           
             precarious
             implicite
          
           assent
           ,
           as
           these
           Champions
           for
           Reason
           think
           ,
           but
           it
           is
           
           the
           giving
           our
           assent
           to
           things
           which
           thô
           we
           have
           no
           notion
           at
           all
           of
           now
           ,
           yet
           the
           reality
           and
           existence
           of
           them
           are
           demonstrated
           to
           us
           by
           such
           proofs
           as
           raise
           up
           in
           our
           minds
           the
           greatest
           degree
           of
           Evidence
           for
           the
           truth
           of
           the
           Relation
           .
           And
           it
           is
           this
           that
           will
           strike
           all
           these
           Opposers
           of
           Faith
           and
           Revelation
           dumb
           ,
           when
           they
           appear
           at
           the
           Tribunal
           of
           God
           ;
           because
           they
           will
           not
           then
           have
           it
           to
           say
           ,
           that
           God
           requir'd
           their
           assent
           to
           any
           proposition
           ,
           but
           what
           they
           understood
           as
           well
           as
           they
           could
           understand
           any
           thing
           in
           this
           World.
           And
           for
           the
           
             Divine
             Revelation
          
           of
           which
           ,
           they
           had
           sufficient
           proofs
           (
           if
           they
           did
           but
           consider
           them
           )
           to
           raise
           up
           in
           their
           minds
           an
           Evidence
           as
           clear
           and
           distinct
           as
           they
           can
           have
           of
           any
           thing
           in
           this
           World.
           
        
         
           And
           thus
           he
           sees
           how
           groundless
           all
           those
           Objections
           are
           ,
           and
           malicious
           Insinuations
           against
           us
           and
           our
           most
           holy
           Faith
           ;
           as
           if
           we
           in
           any
           point
           of
           it
           declin'd
           the
           strictest
           examination
           of
           Reason
           .
           We
           are
           so
           far
           from
           distrusting
           
           our
           cause
           ,
           or
           obliging
           men
           to
           walk
           blindfold
           ,
           that
           we
           give
           their
           Reason
           all
           the
           helps
           we
           can
           ;
           and
           men
           are
           never
           better
           dispos'd
           for
           the
           belief
           of
           our
           
             Christian
             Mysteries
          
           than
           when
           they
           follow
           the
           guidance
           and
           conduct
           of
           it
           .
           For
           our
           whole
           Christian
           Faith
           is
           grounded
           upon
           the
           
             strictest
             Retiocination
          
           .
        
         
           And
           therefore
           having
           stated
           the
           true
           extent
           of
           Reason
           in
           the
           Mysteries
           of
           Religion
           ,
           I
           shall
           now
           proceed
           to
           consider
           
           his
           Friend's
           objection
           against
           his
           Book
           ,
           
             viz.
             That
             it
             destroys
             the
             nature
             of
          
           FAITH
           .
           A
           shrewd
           objection
           it
           is
           ,
           and
           that
           which
           he
           never
           will
           evade
           ,
           thô
           he
           had
           the
           wisdom
           of
           the
           old
           Serpent
           to
           help
           him
           .
           And
           that
           person
           whosoever
           he
           was
           wou'd
           have
           been
           more
           his
           Friend
           ,
           if
           he
           had
           in
           time
           opened
           to
           him
           all
           the
           other
           false
           and
           impious
           consequences
           of
           his
           Book
           ;
           before
           it
           came
           abroad
           to
           
             spread
             infection
          
           ,
           and
           blast
           the
           credit
           of
           the
           Christian
           Faith.
           But
           now
           alas
           !
           it
           is
           too
           late
           ,
           for
           nothing
           is
           so
           vain
           as
           a
           man
           of
           some
           
           parts
           ,
           where
           there
           is
           not
           a
           true
           sence
           of
           Piety
           to
           qualify
           them
           :
           And
           therefore
           he
           is
           now
           to
           stand
           by
           it
           with
           his
           Soul
           ,
           and
           venture
           Damnation
           rather
           than
           lessen
           himsel●
           by
           a
           publick
           Recantation
           ,
           in
           the
           opinion
           of
           a
           
             half
             learned
          
           and
           debauch'd
           sort
           of
           people
           ,
           whose
           interest
           it
           is
           to
           run
           down
           that
           Institution
           ,
           which
           if
           it
           be
           true
           must
           rise
           up
           in
           judgment
           against
           them
           at
           the
           last
           day
           .
           
        
         
           The
           force
           of
           the
           objection
           lies
           in
           this
           .
           If
           we
           can
           give
           our
           assent
           to
           nothing
           but
           what
           we
           have
           a
           clear
           and
           distinct
           Idea
           of
           in
           the
           Mind
           ,
           so
           as
           to
           believe
           nothing
           upon
           the
           Worth
           and
           Veracity
           of
           another
           person
           ,
           then
           there
           can
           be
           no
           Assent
           distinct
           from
           Knowledge
           ;
           and
           thus
           there
           can
           be
           no
           Faith
           either
           Divine
           or
           Human.
           For
           if
           a
           man
           of
           whose
           sincerity
           you
           are
           throughly
           convinc'd
           ,
           shou'd
           tell
           you
           
             That
             there
             are
             a
             sort
             of
             people
             in
             the
             Indie's
             ,
             who
             scourge
             their
             Idols
             severely
             ,
             when
             any
             thing
             goes
             cross
             to
             their
             expectations
             ,
          
           it
           is
           impossible
           for
           you
           to
           believe
           this
           unless
           you
           see
           it
           .
           For
           thô
           you
           know
           the
           
           meaning
           of
           the
           words
           ,
           and
           apprehend
           clearly
           what
           an
           Idol
           is
           ,
           and
           what
           it
           is
           to
           scourge
           it
           ;
           yet
           if
           the
           relations
           of
           ten
           thousand
           People
           ,
           and
           ever
           so
           many
           circumstances
           concur'd
           to
           the
           truth
           of
           it
           ,
           yet
           you
           can
           never
           give
           your
           assent
           to
           it
           upon
           any
           other
           terms
           than
           he
           did
           who
           saw
           it
           ,
           for
           nothing
           else
           can
           give
           you
           this
           evidence
           or
           knowledg
           of
           the
           truth
           and
           reality
           of
           it
           ,
           which
           he
           makes
           the
           only
           ground
           of
           our
           perswasion
        
         
           And
           then
           if
           we
           can't
           give
           our
           assent
           even
           to
           the
           Reality
           and
           Existence
           of
           any
           thing
           ,
           but
           when
           we
           have
           clear
           and
           distinct
           Idea's
           of
           the
           
             real
             modes
          
           and
           
             properties
             of
             it
             as
             it
             is
             in
             it self
             ,
          
           then
           we
           can
           believe
           nothing
           either
           of
           God
           or
           of
           any
           thing
           relating
           to
           another
           World
           ;
           For
           I
           have
           made
           it
           sufficiently
           appear
           that
           it
           is
           utterly
           impossible
           for
           us
           now
           to
           have
           such
           Idea's
           of
           them
           .
           Therefore
           now
           let
           us
           see
           how
           he
           endeavours
           to
           get
           over
           this
           .
           My
           Reader
           thinks
           ,
           I
           warrant
           ,
           that
           he
           is
           going
           about
           to
           reconcile
           the
           
             Christian
             Faith
          
           with
           his
           Principles
           .
           
           But
           instead
           of
           this
           ,
           he
           spends
           sixteen
           pages
           in
           shewing
           you
           there
           is
           no
           such
           thing
           as
           Faith
           ;
           as
           you
           will
           see
           plainly
           .
           I
           shall
           take
           him
           in
           order
           ,
           and
           answer
           every
           Paragraph
           because
           this
           is
           the
           most
           plausible
           part
           of
           his
           Sophistry
           .
        
         
           First
           he
           tell
           's
           us
           that
           to
           be
           confident
           
           of
           any
           thing
           without
           conceiving
           it
           ,
           is
           no
           
             Real
             Faith
          
           or
           Perswasion
           ;
           but
           a
           rash
           Presumption
           ,
           and
           an
           obstinate
           Prejudice
           .
        
         
           If
           he
           means
           by
           not
           conceiving
           it
           ,
           
             not
             understanding
             the
             meaning
             of
             the
             Proposition
             reveal'd
             ,
          
           he
           is
           in
           the
           right
           of
           it
           ;
           but
           if
           he
           means
           by
           conceiving
           it
           
             the
             having
             as
             full
             and
             compleat
             a
             knowledg
             of
             the
             thing
             reveal'd
             ,
             as
             we
             have
             of
             any
             Phenomena
             of
             nature
             ,
          
           't
           is
           absolutely
           false
           ;
           for
           as
           I
           have
           shewn
           at
           large
           ,
           we
           may
           give
           our
           assent
           to
           the
           Existence
           of
           things
           when
           we
           can't
           conceive
           any
           thing
           at
           all
           of
           their
           
             real
             nature
          
           :
           And
           that
           our
           
             Christian
             Faith
          
           is
           however
           no
           
             rash
             Presumption
          
           or
           
             obstinate
             Prejudice
          
           ,
           because
           it
           is
           founded
           upon
           sufficient
           
           testimonies
           of
           the
           truth
           and
           reality
           of
           the
           propositions
           believ'd
           ,
           in
           things
           whereof
           we
           have
           clear
           and
           distinct
           Idea's
           .
        
         
           This
           is
           the
           thing
           he
           drives
           at
           ,
           viz.
           that
           we
           have
           a
           full
           and
           compleat
           knowledg
           of
           the
           things
           believ'd
           ;
           and
           to
           make
           it
           plausible
           he
           says
           that
           God
           hath
           no
           interest
           to
           delude
           his
           Creatures
           ,
           nor
           wants
           ability
           to
           inform
           them
           .
           ●rgo
           he
           reveals
           nothing
           but
           what
           he
           makes
           them
           perfectly
           comprehend
           .
           Therefore
           he
           hath
           not
           reveal'd
           any
           thing
           of
           the
           eternal
           Generation
           ,
           of
           the
           Son
           ,
           the
           change
           of
           our
           Bodies
           ,
           the
           Joys
           of
           Heaven
           ,
           of
           the
           operations
           of
           the
           Spirit
           ,
           &c.
           because
           if
           God
           had
           reveal'd
           them
           ,
           he
           wou'd
           have
           made
           you
           conceive
           the
           manner
           of
           all
           these
           perfectly
           ;
           and
           if
           he
           did
           not
           ,
           it
           was
           certainly
           want
           of
           sincerity
           or
           ability
           in
           him
           .
           But
           let
           this
           Blasphemer
           know
           ,
           that
           it
           is
           neither
           want
           of
           Veracity
           ,
           nor
           Ability
           in
           God
           that
           is
           the
           reason
           why
           we
           don't
           conceive
           these
           things
           ,
           but
           the
           Weakness
           and
           Imperfection
           of
           our
           present
           state
           ,
           who
           have
           no
           capacities
           for
           them
           as
           yet
           .
           And
           therefore
           as
           we
           now
           give
           
           our
           assent
           to
           the
           Reality
           and
           Existence
           of
           what
           we
           can't
           conceive
           ,
           upon
           that
           veracity
           of
           God
           which
           he
           hath
           thus
           endeavour'd
           to
           rob
           of
           all
           it's
           Authority
           ,
           and
           Influence
           upon
           our
           assent
           ;
           so
           God
           will
           one
           day
           manifest
           his
           Power
           ,
           in
           bringing
           all
           those
           things
           to
           pass
           ,
           which
           we
           can't
           now
           conceive
           ;
           and
           will
           so
           enlarge
           our
           Souls
           that
           we
           shall
           clearly
           apprehend
           them
           ,
           and
           all
           the
           Objects
           of
           another
           World.
           He
           proceeds
           and
           says
           that
        
         
           
             God
             wou'd
             loose
             his
             end
             if
             what
             he
             said
          
           
           
             did
             not
             agree
             with
             our
             common
             notions
          
           (
           
             i.
             e.
          
           )
           I●
           God
           shou'd
           speak
           Nonsence
           to
           you
           in
           his
           Revelations
           you
           wou'd
           be
           never
           the
           wiser
           ▪
           for
           if
           he
           should
           reveal
           to
           you
           that
           a
           thing
           call'd
           BLICTRI
           had
           a
           being
           in
           nature
           ,
           and
           not
           inform
           you
           what
           this
           Blictri
           was
           ,
           you
           could
           not
           believe
           it
           .
           Now
           this
           very
           Instance
           which
           he
           intends
           by
           way
           of
           Ridicule
           of
           all
           the
           Objects
           of
           our
           holy
           Faith
           ,
           doth
           happily
           shew
           the
           true
           difference
           between
           a
           
             rational
             Assent
          
           and
           a
           
             blind
             Credulity
          
           ;
           and
           is
           a
           sufficient
           confutation
           
           of
           his
           whole
           Book
           .
           Let
           us
           therefore
           compare
           these
           two
           words
           BLICTRI
           ,
           and
           GLORY
           .
        
         
           Of
           the
           first
           I
           know
           nothing
           more
           than
           that
           it
           is
           made
           up
           of
           seven
           Letters
           ,
           and
           therefore
           he
           that
           speaks
           it
           is
           a
           Barbarian
           to
           me
           .
           And
           as
           I
           know
           nothing
           of
           it
           ,
           so
           I
           can
           believe
           nothing
           concerning
           it
           ,
           but
           the
           uncertain
           found
           it
           makes
           to
           my
           ●●t
           ;
           and
           that
           seven
           Letters
           makes
           two
           Syllables
           in
           writing
        
         
           As
           to
           the
           other
           word
           Glory
           ,
           I
           grant
           I
           know
           as
           little
           of
           the
           real
           nature
           of
           the
           Glory
           of
           God
           ,
           and
           of
           the
           Saints
           in
           Heaven
           ,
           as
           I
           do
           what
           that
           Blictri
           means
           ;
           and
           yet
           God
           doth
           not
           speak
           Nonsence
           ,
           when
           he
           reveals
           to
           m●
           that
           there
           is
           such
           a
           thing
           in
           Heaven
           as
           Glory
           .
           For
           1st
           .
           Thô
           I
           have
           no
           notion
           of
           the
           thing
           as
           it
           is
           in
           it self
           ,
           yet
           it
           is
           represented
           to
           me
           by
           the
           brightness
           of
           the
           Sun
           ,
           and
           Glory
           of
           a
           Kingdom
           ,
           the
           greatest
           Images
           I
           now
           am
           able
           to
           frame
           of
           it
           .
           2.
           
           I
           am
           made
           acquainted
           with
           the
           Relation
           this
           Glory
           hath
           to
           me
           ,
           
             viz.
             That
             it
             expects
             me
             in
             the
             Heavens
             ,
          
           that
           I
           
           shall
           enjoy
           it
           ,
           and
           be
           made
           partaker
           of
           it
           ;
           and
           that
           it
           will
           render
           me
           happy
           beyond
           all
           imagination
           .
           But
           I
           am
           no
           more
           able
           to
           conceive
           that
           Happiness
           ,
           than
           that
           Glory
           of
           God
           which
           shall
           be
           the
           cause
           of
           it
           .
           And
           3.
           
           It
           is
           reveal'd
           by
           God
           with
           this
           design
           that
           it
           shou'd
           be
           a
           prevailing
           motive
           of
           my
           Obedience
           ,
           and
           an
           incitement
           to
           the
           practice
           of
           Vertue
           and
           Holiness
           .
           4.
           
           I
           have
           not
           capacities
           at
           present
           to
           apprehend
           the
           real
           nature
           of
           it
           as
           perfectly
           as
           I
           can
           apprehend
           any
           thing
           in
           nature
           if
           it
           were
           discovered
           to
           me
           .
           And
           thus
           we
           see
           how
           God
           in
           all
           his
           Revelations
           doth
           not
           speak
           Nonsence
           to
           us
           ,
           thô
           we
           have
           not
           clear
           and
           distinct
           Idea's
           of
           the
           things
           which
           are
           reveal'd
           .
           Nay
           thô
           we
           have
           no
           more
           Idea
           of
           them
           as
           they
           are
           in
           themselves
           ,
           than
           we
           have
           of
           what
           Blictri
           is
           .
        
         
           Besides
           the
           Text
           he
           brings
           to
           back
           
           this
           Sophism
           of
           his
           ,
           explains
           the
           matter
           farther
           and
           lays
           open
           the
           Fallacy
           ,
           Heb.
           11
           ,
           6.
           
           
             He
             that
             comes
             to
             God
             must
             believe
             that
             he
             is
             ,
             and
             that
             he
             is
             a
             rewarder
          
           
           
             of
             them
             that
             diligently
             seek
             him
             .
          
           By
           which
           we
           see
           all
           that
           is
           knowable
           of
           God
           by
           us
           now
           is
           his
           Existence
           ,
           and
           the
           Relation
           he
           hath
           to
           us
           ,
           
             viz
             That
             he
             is
             a
             rewarder
             of
             them
             that
             diligently
             seek
             him
             .
          
           For
           I
           hope
           he
           will
           own
           that
           we
           are
           bound
           to
           believe
           all
           we
           know
           of
           God
           ,
           thô
           he
           flatly
           denies
           that
           we
           are
           bound
           to
           believe
           any
           thing
           more
           in
           him
           than
           what
           we
           know
           ,
           as
           well
           at
           least
           as
           we
           do
           any
           thing
           else
           .
        
         
           He
           goes
           on
           and
           asks
           ,
           
             without
             conceiving
          
           
           
             Faith
             after
             this
             manner
          
           ,
           (
           
             i.
             e.
          
           )
           without
           making
           it
           nothing
           else
           but
           knowledg
           ,
           
             How
             could
             Christ
             be
             term'd
             the
             light
             of
             the
             World
             ?
             and
             how
             could
             we
             be
             said
             to
             have
             the
             Spirit
             of
             Wisdom
             ?
          
           (
           
             i.
             e
          
           )
           unless
           he
           gives
           you
           as
           clear
           and
           distinct
           Idea's
           of
           every
           thing
           he
           reveals
           ,
           as
           you
           have
           of
           a
           Stock
           or
           a
           Stone
           .
           I
           answer
           by
           giving
           us
           a
           clear
           and
           distinct
           Revelation
           of
           their
           Existence
           ,
           of
           which
           we
           should
           have
           been
           wholly
           ignorant
           but
           for
           him
           ,
           for
           thus
           he
           hath
           made
           us
           wise
           unto
           Salvation
           ,
           since
           he
           hath
           given
           us
           a
           clear
           
           knowledg
           of
           our
           Duty
           ,
           and
           back't
           his
           Precepts
           with
           the
           promise
           of
           future
           rewards
           ,
           which
           we
           have
           no
           notion
           of
           ;
           and
           the
           best
           thought
           we
           can
           frame
           of
           them
           is
           .
           That
           they
           exceed
           all
           that
           we
           can
           think
           or
           speak
           .
        
         
           But
           says
           he
           ,
           
             That
             remarkable
             instance
          
           
           
             of
             Abraham's
             Faith
             will
             be
             objected
             .
          
           Yes
           't
           is
           objected
           ,
           and
           the
           way
           he
           answers
           it
           ,
           is
           by
           saying
           as
           we
           do
           ,
           and
           leaving
           his
           own
           Opinion
           to
           shift
           for
           it self
           .
           God
           promised
           Abraham
           to
           give
           him
           a
           numerous
           Progeny
           in
           Isaac
           ;
           after
           this
           ,
           before
           Isaac
           hath
           a
           Child
           ,
           God
           commands
           him
           to
           sacrifice
           his
           only
           Son
           ;
           He
           obeys
           upon
           this
           consideration
           ,
           that
           God
           was
           able
           to
           raise
           him
           up
           again
           ,
           by
           the
           same
           power
           that
           he
           at
           first
           rais'd
           him
           out
           of
           the
           deadness
           of
           
           Sarah's
           Womb.
           Now
           the
           question
           between
           him
           and
           me
           ,
           is
           not
           
             Whether
             this
             Faith
             was
             a
             firm
             Perswasion
             built
             upon
          
           
           
             substantial
             Reasons
          
           ,
           which
           we
           allow
           and
           contend
           for
           ,
           and
           therefore
           he
           says
           nothing
           to
           the
           purpose
           .
           But
           the
           question
           is
           ,
           
             Whether
             Abraham
             gave
             his
             Assent
          
           
           
             to
             what
             he
             was
             not
             able
             to
             comprehend
             ,
          
           which
           he
           must
           own
           ;
           unless
           he
           proves
           that
           Abraham
           knew
           as
           perfectly
           the
           whole
           manner
           of
           God's
           raising
           a
           Body
           from
           the
           dead
           ,
           or
           from
           a
           Womb
           past
           Child
           bearing
           ,
           as
           he
           did
           the
           procreation
           of
           it
           in
           the
           ordinary
           way
           of
           Nature
           .
           Had
           Abraham
           been
           able
           to
           demonstrate
           that
           God
           wou'd
           raise
           his
           Son
           ,
           &
           to
           conceive
           exactly
           the
           manner
           how
           this
           was
           to
           be
           brought
           to
           pass
           ,
           then
           indeed
           it
           were
           no
           Faith
           but
           Knowledg
           ;
           but
           instead
           of
           this
           he
           had
           only
           the
           promise
           of
           God
           for
           it
           ;
           and
           knew
           no
           more
           how
           God
           wou'd
           raise
           him
           ,
           than
           he
           knew
           how
           he
           made
           the
           World.
           
        
         
           After
           this
           he
           lays
           down
           several
           Observations
           
           to
           prove
           there
           can
           be
           no
           such
           thing
           as
           Faith
           ,
           (
           
             i.
             e.
          
           )
           an
           assent
           distinct
           from
           Knowledg
           .
        
         
           1.
           
           
             If
             Faith
             were
             not
             a
             Perswasion
             resulting
             from
             a
             comprehension
             of
             the
             thing
             believ'd
             ,
             there
             could
             be
             no
             degrees
             in
             it
             .
          
           I
           answer
           this
           is
           false
           like
           all
           the
           rest
           ,
           for
           thô
           I
           know
           nothing
           more
           of
           a
           thing
           
           than
           it's
           Existence
           ,
           and
           the
           Relation
           it
           hath
           to
           me
           ,
           and
           therefore
           am
           fat
           from
           comprehending
           it
           ;
           Yet
           my
           assent
           to
           the
           truth
           of
           it
           ,
           shall
           vary
           in
           degrees
           either
           according
           to
           the
           Proofs
           I
           have
           for
           it
           ,
           or
           according
           as
           I
           weigh
           and
           consider
           them
           .
        
         
           2.
           
           
             The
             Subject
             of
             Faith
             must
             be
             intelligible
          
           
           
             to
             all
             ,
             since
             the
             belief
             thereof
             is
             commanded
             under
             no
             less
             a
             penalty
             than
             Damnation
             .
          
           Who
           doubts
           it
           ?
           let
           him
           if
           he
           can
           produce
           one
           proposition
           we
           believe
           which
           is
           not
           intelligible
           .
           But
           because
           we
           don't
           fully
           comprehend
           the
           thing
           spoke
           of
           ,
           are
           we
           therefore
           wholly
           ignorant
           of
           any
           thing
           relating
           to
           it
           ,
           &
           must
           we
           reject
           it
           all
           as
           Fallacy
           &
           Imposture
           ?
           If
           it
           be
           said
           
             He
             that
             believeth
             not
             shall
             be
             damn'd
             ,
             Mark
          
           16
           ,
           16.
           then
           what
           will
           become
           of
           him
           that
           takes
           all
           this
           pains
           to
           shew
           there
           is
           no
           such
           thing
           as
           Faith
           ?
           especially
           since
           the
           Belief
           there
           mean't
           is
           something
           plainly
           distinct
           from
           Knowledg
           .
           For
           sure
           he
           doth
           not
           think
           the
           meaning
           of
           that
           text
           is
           this
           ,
           
             He
             that
             hath
             not
             as
             full
             and
             comprehensive
             a
             knowledg
             of
             God
             and
             the
             things
             reveal'd
             ,
             as
             he
          
           
           
             hath
             of
             any
             thing
             in
             Nature
             ,
             shall
             be
             Damn'd
             ,
          
           which
           is
           all
           his
           notion
           of
           Faith.
           Again
           .
        
         
           3.
           
           
             If
             any
             part
             of
             Scripture
             were
             unintelligible
          
           
           
             it
             could
             never
             be
             rightly
             translated
             .
          
           A
           very
           wise
           observation
           ,
           who
           ever
           question'd
           it
           ?
           But
           as
           I
           have
           shewn
           there
           is
           a
           great
           deal
           of
           difference
           between
           
             understanding
             the
             meaning
             of
             the
             words
             ,
          
           and
           ,
           
             having
             a
             comprehensive
             knowledg
             of
             the
             thing
             intended
             by
             them
             ▪
          
           As
           I
           understand
           very
           well
           the
           meaning
           of
           these
           words
           .
           
             When
             Christ
             appears
             we
             shall
             be
             like
             him
             ,
          
           thô
           I
           am
           wholly
           ignorant
           wherein
           this
           likeness
           will
           consist
           ;
           ●o
           that
           I
           can
           however
           translate
           the
           sence
           of
           that
           Proposition
           exactly
           and
           perfectly
           .
           
             And
             therefore
             't
             is
             such
             Wretches
             as
             He
             who
             affirm
             the
             contrary
             ,
             that
             plentifully
             furnish
             the
             Atheistical
             and
             Prophane
             ,
             with
             all
             the
             matter
             of
             their
             objections
             against
             Scripture
             .
             But
             I
             hope
             in
             time
             God
             will
             put
             it
             into
             the
             hearts
             of
             our
             Governours
             to
             remedy
             these
             disorders
             .
          
        
         
         
           4.
           
           
             Except
             Faith
             signifies
             an
             intelligible
          
           
           
             Perswasion
             ,
             we
             cannot
             give
             others
             a
             reason
             of
             our
             Hope
             .
          
           'T
           is
           very
           true
           ,
           it
           is
           an
           
             Intelligible
             Perswasion
          
           ,
           and
           grounded
           upon
           the
           
             strictest
             Reason
          
           .
           But
           he
           with
           a
           hardy
           confidence
           openly
           pretends
           ,
           that
           we
           deny
           people
           are
           to
           examine
           and
           understand
           their
           Faith
           ;
           and
           so
           runs
           into
           a
           comparison
           between
           Christ
           and
           the
           Idol
           of
           the
           Siameses
           upon
           our
           Principles
           .
           Now
           he
           is
           past
           all
           Reason
           and
           Modesty
           ,
           and
           therefore
           I
           have
           no
           more
           to
           do
           here
           but
           deliver
           him
           up
           into
           the
           hands
           of
           our
           Governours
           .
           We
           may
           confute
           his
           Errors
           ,
           but
           't
           is
           They
           only
           can
           suppress
           his
           Insolence
           ;
           We
           only
           can
           endeavour
           to
           heal
           those
           who
           are
           already
           Infected
           ,
           't
           is
           They
           alone
           can
           hinder
           the
           Infection
           from
           spreading
           farther
           .
        
         
           5.
           
           
             That
             either
             the
             Apostles
             cou'd
             not
          
           
           
             write
             more
             intelligibly
             of
             the
             reputed
             Mysteries
             ,
             or
             they
             would
             not
             .
          
           I
           answer
           that
           all
           that
           we
           are
           able
           to
           understand
           of
           these
           
             Real
             Mysteries
          
           they
           have
           made
           so
           plain
           ,
           that
           they
           could
           not
           ,
           neither
           
           need
           they
           have
           made
           them
           more
           plain
           and
           intelligible
           .
           As
           for
           the
           other
           part
           of
           them
           ,
           they
           knew
           as
           little
           of
           it
           as
           we
           do
           ;
           and
           therefore
           we
           don't
           Rail
           at
           them
           as
           he
           doth
           at
           all
           the
           Clergy
           ,
           as
           if
           they
           had
           industriously
           conceal'd
           any
           thing
           from
           us
           which
           they
           knew
           themselves
           .
        
         
           He
           goes
           on
           ,
           '
           
             T
             is
             affirm'd
             that
             God
             hath
             a
             right
             to
             require
             the
             assent
             of
             his
             Creatures
             to
             what
             they
             can't
             comprehend
             .
          
           Yes
           he
           has
           ,
           and
           accordingly
           doth
           require
           it
           .
           And
           again
           I
           say
           't
           is
           Blasphemy
           to
           affirm
           that
           in
           this
           he
           is
           guilty
           of
           such
           a
           Tyranny
           as
           only
           becomes
           the
           Devil
           .
           He
           requires
           our
           assent
           to
           the
           
             Eternal
             generation
             of
             the
             Son
          
           ;
           the
           
             Trinity
             of
             Persons
          
           ,
           and
           
             Divinity
             of
             Christ
          
           ;
           the
           
             Resurrection
             of
             our
             Bodies
             and
             change
             of
             them
             into
             the
             likeness
             of
             Christ
          
           &c.
           thô
           we
           can't
           comprehend
           them
           .
           And
           yet
           he
           is
           so
           far
           from
           acting
           like
           a
           Tyrant
           in
           this
           ,
           that
           he
           acts
           like
           a
           
             merciful
             God
          
           ,
           and
           a
           tender
           Father
           .
           For
           he
           herein
           condescends
           to
           our
           capacities
           ,
           and
           Reveals
           the
           methods
           of
           our
           Salvation
           ,
           
           and
           the
           future
           state
           of
           Heaven
           to
           us
           ,
           after
           such
           a
           manner
           as
           we
           are
           able
           to
           understand
           them
           ;
           and
           promiseth
           that
           if
           they
           have
           that
           influence
           upon
           us
           which
           he
           designs
           ,
           (
           
             i.
             e
          
           )
           to
           excite
           our
           Gratitude
           ,
           and
           make
           us
           Vertuous
           and
           Holy
           ;
           he
           will
           at
           the
           resurrection
           of
           our
           bodies
           ,
           give
           us
           capacities
           to
           see
           them
           clearly
           as
           they
           are
           in
           themselves
           .
           So
           that
           these
           Mysteries
           
             are
             to
             be
             understood
             at
             last
             ,
          
           but
           not
           till
           we
           come
           to
           another
           World.
           And
           therefore
           God
           doth
           not
           reveal
           them
           only
           to
           
             puzzle
             our
             heads
          
           ,
           but
           for
           wise
           and
           
           excellent
           ends
           ,
           viz.
           to
           bring
           mankind
           to
           salvation
           by
           such
           Methods
           ,
           as
           are
           consistent
           with
           the
           Freedom
           of
           his
           nature
           .
        
         
           From
           all
           these
           Observations
           he
           con
           
           cludes
           ,
           
             That
             to
             give
             our
             Assent
             to
             any
             thing
             above
             Reason
             in
             his
             sence
             is
             contradictory
             .
          
           1.
           
           
             To
             the
             ends
             of
             Religion
          
           ,
           whereas
           I
           have
           shewn
           at
           large
           that
           upon
           this
           supposition
           ,
           there
           can
           be
           no
           Religion
           at
           all
           either
           natural
           or
           reveal'd
           .
           2.
           
           
             To
             the
             nature
             of
             man
          
           ,
           (
           
             i.
             e.
          
           )
           
           because
           no
           man
           can
           believe
           what
           he
           knows
           nothing
           of
           ,
           but
           this
           Quibble
           I
           have
           sufficiently
           remov'd
           .
           And
           3.
           
           
             To
             the
             goodness
             and
             wisdom
             of
             God
             ,
          
           who
           as
           he
           intimated
           before
           ,
           
             is
             as
             much
             a
             Tyrant
             as
             the
             Devil
             for
             requiring
             us
             to
             believe
             any
             thing
             we
             can't
             comprehend
             .
          
        
         
           If
           God
           had
           requir'd
           us
           to
           give
           our
           ass●nt
           to
           what
           we
           knew
           nothing
           at
           all
           of
           ,
           he
           would
           have
           requir'd
           Impossibilities
           ;
           if
           he
           had
           requir'd
           us
           to
           give
           our
           ass●nt
           to
           what
           we
           had
           no
           Proof
           or
           Evidence
           for
           ,
           he
           wou'd
           have
           requir'd
           what
           was
           Unreasonable
           ;
           but
           when
           he
           adapts
           the
           Revelation
           of
           things
           which
           we
           
             cannot
             comprehend
          
           to
           our
           capacities
           ,
           under
           the
           notions
           of
           things
           which
           we
           
             do
             apprehend
             clearly
             and
             fully
          
           ,
           it
           is
           the
           greatest
           argument
           of
           his
           wisdom
           .
           And
           when
           he
           requires
           no
           assent
           from
           us
           without
           sufficient
           Arguments
           of
           Conviction
           to
           any
           consi●●●ing
           unprejudic'd
           person
           .
           It
           is
           a
           great
           instance
           of
           his
           Goodness
           .
           And
           these
           revelations
           of
           things
           above
           our
           Reason
           to
           comprehend
           ,
           as
           they
           are
           most
           power●ul
           incitements
           to
           Gratitude
           here
           ;
           so
           they
           will
           be
           the
           subject
           of
           our
           Praise
           and
           
           Thanksgiving
           hereafter
           ,
           when
           the
           Vail
           is
           perfectly
           remov'd
           ,
           and
           that
           we
           are
           enabled
           to
           apprehend
           them
           clearly
           .
        
         
           Now
           after
           all
           this
           pains
           to
           shew
           that
           
           there
           is
           no
           such
           thing
           as
           Faith
           distinct
           from
           Knowledg
           He
           says
           this
           will
           be
           objected
           against
           him
           .
           He
           is
           in
           the
           right
           of
           it
           ,
           this
           will
           be
           ever
           obj●cted
           against
           him
           ,
           till
           he
           recants
           his
           Error
           publickly
           .
        
         
           But
           how
           doth
           he
           endeavour
           to
           evade
           it
           ?
           Why.
           
             That
             knowledg
             which
             is
             the
             present
             &
             immediate
             view
             o●
             a
             thing
             is
             not
             Faith.
          
           He
           says
           well
           .
           But
           what
           is
           .
        
         
           
             Faith
             is
             only
             the
             understanding
             what
             is
             believ'd
          
           He
           will
           
             stand
             by
             it
          
           with
           Soul
           and
           Body
           that
           Faith
           is
           nothing
           else
           .
           That
           the
           understanding
           what
           is
           believ'd
           is
           necessary
           in
           order
           to
           Faith
           no
           one
           denies
           ;
           but
           any
           man
           of
           common
           Sence
           may
           see
           ,
           that
           this
           and
           the
           other
           definition
           are
           the
           same
           ;
           for
           pray
           what
           is
           understanding
           
             what
             is
             believ'd
          
           ,
           but
           having
           a
           present
           
             immediate
             knowledg
             of
             it
          
           ,
           unless
           he
           will
           say
           a
           man
           
           can't
           believe
           a
           thing
           till
           he
           hath
           forgot
           he
           knew
           it
           .
           That
           which
           constitutes
           the
           formal
           act
           of
           Faith
           as
           it
           is
           distinct
           from
           Knowledg
           ,
           is
           an
           
             Assent
             upon
             the
             Authority
             of
             another
             Person
             .
          
           But
           according
           to
           him
           Authority
           is
           no
           ground
           of
           Perswasion
           ,
           and
           Faith
           is
           only
           the
           understanding
           what
           is
           believ'd
           ,
           Therefore
           there
           can
           be
           no
           such
           thing
           as
           any
           Assent
           distinct
           from
           Knowledg
           .
        
         
           And
           now
           have
           I
           done
           this
           man
           any
           Wrong
           ,
           by
           charging
           him
           with
           endeavouring
           to
           destroy
           the
           Faith
           of
           the
           Gospel
           ,
           and
           to
           overthrow
           the
           whole
           
             Christian
             Religion
          
           .
           In
           the
           face
           of
           a
           Christian
           Government
           ,
           and
           in
           Defiance
           of
           all
           Laws
           and
           Power
           Ecclesiastical
           and
           Civil
           ;
           He
           tells
           them
           plainly
           that
           Faith
           is
           nothing
           more
           than
           understanding
           what
           is
           beliv'd
           (
           
             i.
             e.
          
           )
           there
           is
           no
           such
           thing
           as
           Faith
           distinct
           from
           knowledg
           ;
           and
           consequently
           the
           Faith
           of
           Christians
           is
           nothing
           but
           Implicite
           Assent
           and
           blind
           Credulity
           .
        
         
           And
           therefore
           here
           again
           I
           wou'd
           deliver
           him
           into
           the
           hands
           of
           the
           Magistrate
           ,
           not
           mov'd
           by
           any
           heat
           of
           
           passion
           but
           by
           such
           a
           Zeal
           as
           becomes
           every
           Christian
           to
           have
           for
           his
           Religion
           .
        
         
           But
           here
           he
           pleads
           a
           Toleration
           ,
           but
           
           for
           what
           ?
           I
           hope
           there
           is
           no
           Toleration
           for
           Blasphemy
           and
           Prophaness
           ;
           and
           thô
           men
           are
           allow'd
           to
           believe
           what
           they
           please
           themselves
           ,
           yet
           sure
           they
           may
           be
           restrain'd
           from
           industriously
           spreading
           such
           Impious
           Notions
           as
           are
           destructive
           of
           all
           Religion
           ,
           and
           from
           openly
           reviling
           the
           Christian
           Faith
           as
           Imposture
           and
           
             Implicite
             blind
             Credulity
          
           .
        
         
           Again
           't
           is
           objected
           against
           him
           That
           
           
             his
             notions
             of
             Faith
             makes
             Revelation
             useless
             .
          
           Yes
           it
           doth
           ,
           for
           thô
           we
           understand
           the
           Words
           of
           the
           Proposition
           reveal'd
           ever
           so
           well
           ,
           and
           comprehend
           the
           thing
           spoke
           of
           as
           fully
           as
           we
           do
           a
           Stock
           or
           a
           Stone
           ;
           yet
           we
           can
           never
           give
           our
           assent
           to
           the
           truth
           of
           the
           Relation
           ;
           because
           that
           after
           all
           is
           done
           we
           must
           take
           this
           upon
           the
           Word
           of
           another
           .
           But
           much
           more
           doth
           it
           make
           all
           the
           Revelations
           of
           the
           Gospel
           useless
           ,
           because
           we
           have
           no
           clear
           and
           
           distinct
           Idea's
           of
           them
           ,
           and
           therefore
           must
           utterly
           reject
           them
           all
           upon
           this
           score
           likewise
           .
        
         
           But
           in
           opposition
           to
           all
           that
           can
           be
           said
           ,
           this
           
             Positive
             Man
          
           asserts
           here
           ,
           what
           he
           hath
           been
           Asserting
           from
           the
           beginning
           of
           his
           Book
           ,
           but
           gives
           no
           reason
           for
           ;
           
             That
             Revelation
             is
             only
             of
             use
             to
             inform
             us
             ,
             whilst
             the
             Evidence
             of
             it's
             subject
             perswades
             us
             .
             Then
             reply
             we
             ,
          
           if
           so
           you
           must
           believe
           all
           Relations
           true
           or
           false
           indifferently
           ,
           when
           you
           understand
           the
           meaning
           of
           the
           Words
           ,
           and
           know
           the
           nature
           of
           the
           thing
           spoken
           of
           .
           Nay
           if
           two
           contrary
           Propositions
           equally
           intelligible
           be
           related
           he
           must
           believe
           them
           both
           .
        
         
           And
           therefore
           now
           I
           hope
           he
           won't
           take
           it
           ill
           of
           the
           World
           ,
           if
           they
           believe
           me
           when
           I
           inform
           them
           ,
           that
           this
           Book
           which
           goes
           under
           his
           name
           ,
           was
           the
           
             joint
             Endeavours
          
           of
           a
           secret
           Club
           ,
           who
           set
           themselves
           with
           a
           great
           deal
           of
           Industry
           to
           destroy
           all
           
             Reveal'd
             Religion
          
           .
           And
           that
           they
           have
           made
           use
           of
           this
           Man
           as
           a
           Tool
           only
           ,
           and
           have
           
           pusht
           him
           before
           them
           ,
           to
           try
           with
           what
           safety
           such
           Principles
           as
           these
           may
           be
           openly
           avow'd
           in
           opposition
           to
           all
           that
           is
           establish't
           among
           us
           ;
           that
           they
           might
           follow
           and
           openly
           maintain
           what
           they
           have
           been
           forging
           in
           secret
           Cabals
           .
        
         
           Now
           this
           is
           a
           matter
           of
           Fact
           ,
           and
           whosoever
           reads
           this
           must
           believe
           it
           ,
           because
           they
           understand
           the
           meaning
           of
           the
           Words
           and
           know
           the
           nature
           of
           every
           thing
           that
           is
           spoke
           of
           in
           them
           ;
           
             for
             Faith
             is
             nothing
             else
             but
             understanding
             what
             is
             believ'd
             ,
          
           and
           if
           they
           understand
           
           what
           is
           spoke
           of
           they
           must
           bow
           before
           the
           Light
           and
           Majesty
           of
           this
           knowledg
           .
           And
           therefore
           I
           hope
           he
           will
           never
           contradict
           me
           in
           this
           or
           any
           thing
           else
           I
           relate
           of
           him
           ;
           for
           if
           he
           says
           the
           contrary
           then
           either
           the
           World
           must
           believe
           us
           both
           when
           we
           relate
           two
           contrary
           Propositions
           or
           they
           must
           be
           sway'd
           one
           way
           or
           the
           other
           by
           his
           Authority
           or
           Mine
           ;
           and
           whether
           they
           believe
           him
           or
           me
           it
           will
           sufficiently
           confute
           him
           ,
           for
           it
           will
           shew
           that
           Authority
           may
           be
           a
           ground
           
           of
           Perswasion
           as
           well
           as
           a
           means
           of
           Information
           .
           If
           they
           believe
           neither
           of
           us
           ,
           then
           it
           will
           appear
           they
           are
           not
           under
           such
           a
           necessity
           of
           bowing
           before
           the
           Light
           and
           Majesty
           of
           that
           Evidence
           he
           contends
           ●or
           in
           all
           relations
           .
        
         
           The
           last
           objection
           he
           raises
           against
           this
           Principle
           of
           his
           ,
           is
           that
           passage
           ,
           1.
           
           Pet.
           2
           ,
           12.
           
           Where
           there
           is
           this
           expression
           ,
           
             Which
             things
             the
             Angels
             desire
             to
             look
             into
             .
          
           The
           things
           spoken
           o●
           here
           are
           the
           methods
           of
           our
           Salvation
           by
           the
           Incarnation
           of
           the
           Son
           of
           God
           ,
           and
           Descent
           of
           the
           Holy
           Ghost
           .
           and
           't
           is
           said
           in
           the
           
             time
             present
          
           that
           the
           Angels
           Desire
           to
           look
           into
           them
           .
           And
           I
           think
           it
           a
           natural
           inference
           from
           hence
           ,
           that
           these
           things
           yet
           are
           Mysteries
           even
           to
           them
           in
           a
           great
           degree
           ;
           which
           we
           need
           not
           much
           wonder
           at
           when
           they
           don't
           so
           much
           as
           know
           when
           the
           day
           of
           Judgment
           will
           be
           ,
           and
           therefore
           we
           may
           the
           less
           wonder
           they
           are
           Mysteries
           to
           us
           .
        
         
           But
           we
           will
           suppose
           that
           this
           expression
           is
           mean't
           of
           the
           time
           past
           .
           And
           
           then
           let
           me
           ask
           him
           these
           two
           Ques●ions
           concerning
           it
           .
        
         
           1.
           
           Whether
           the
           Angels
           did
           believe
           those
           things
           they
           are
           said
           to
           enquire
           into
           ,
           or
           no
           ?
           if
           they
           did
           believe
           them
           ,
           then
           we
           find
           't
           is
           very
           possible
           to
           believe
           things
           that
           we
           can't
           comprehend
           ;
           for
           if
           the
           Angels
           understood
           them
           fully
           when
           they
           believ'd
           ,
           why
           shou'd
           they
           desire
           to
           search
           into
           them
           ?
        
         
           2.
           
           Whether
           ,
           now
           these
           things
           are
           come
           to
           pass
           ,
           he
           will
           assert
           that
           we
           have
           as
           full
           and
           comprehensive
           a
           knowledg
           of
           them
           all
           as
           the
           Angels
           have
           .
           If
           we
           have
           not
           ,
           then
           we
           may
           believe
           things
           we
           do
           not
           comprehend
           .
           If
           we
           have
           ,
           then
           there
           is
           no
           difference
           between
           ours
           and
           the
           state
           of
           the
           B●est
           in
           Heaven
           ,
           at
           least
           in
           respect
           of
           knowledge
           .
        
         
           The
           last
           Objection
           he
           brings
           against
           
           his
           own
           Principles
           is
           
             That
             which
             is
             drawn
             from
             the
             consideration
             of
             Miracles
             .
          
           And
           this
           likewise
           is
           so
           strong
           an
           objection
           against
           him
           ,
           that
           the
           very
           supposition
           
           of
           one
           true
           Miracle
           wrought
           in
           confirmation
           of
           any
           point
           of
           Doctrine
           ,
           quite
           overthrows
           his
           whole
           Book
           .
           For
        
         
           1.
           
           The
           
             thing
             it self
          
           is
           in
           a
           great
           degree
           Mysterious
           ,
           and
           therefore
           if
           he
           will
           allow
           these
           things
           related
           of
           our
           Saviour
           to
           be
           true
           Miracles
           ,
           he
           must
           allow
           there
           are
           Mysteries
           in
           Chris●●●nity
           .
           But
           he
           endeavours
           to
           evade
           this
           by
           the
           same
           Quibble
           he
           did
           the
           Doc●r●nes
           of
           the
           Gospel
           being
           Mysterious
           ,
           ●●z
           ▪
           
           by
           saying
           the
           miraculous
           action
           mu●●
           be
           something
           in
           it self
           Intelligible
           and
           Possible
           .
           Who
           denies
           it
           ?
           but
           it
           is
           however
           Mysterious
           still
           ..
           :
           And
           to
           lay
           open
           this
           Fallacy
           we
           must
           distinguish
           the
           two
           things
           that
           are
           to
           be
           consider'd
           in
           every
           Miracle
           .
           And
           1.
           
           The
           
             substance
             of
             the
             thing
             perform'd
          
           we
           grant
           must
           be
           very
           Intelligible
           and
           Possible
           ,
           for
           as
           he
           says
           
             Contradiction
             is
             only
             another
             word
             for
             Impossible
             or
             nothing
             .
          
           2.
           
           The
           manner
           of
           performing
           it
           ,
           which
           is
           totally
           obscur'd
           from
           us
           ,
           and
           lies
           out
           of
           the
           reach
           of
           all
           our
           Capacities
           .
           As
           to
           instance
           in
           that
           Miracle
           of
           our
           Saviours
           
             F●●ding
             five
          
           
           
             thousand
             People
             with
             five
             Loaves
             ▪
          
           We
           understand
           very
           well
           what
           it
           is
           ,
           for
           a
           great
           number
           of
           men
           to
           eat
           and
           be
           satisfied
           ;
           and
           what
           it
           is
           for
           a
           small
           quantity
           of
           Bread
           to
           be
           encreas'd
           to
           a
           mighty
           bulk
           :
           but
           as
           to
           the
           manner
           how
           this
           was
           perform'd
           ,
           we
           are
           wholly
           ignorant
           of
           it
           ,
           thô
           we
           know
           well
           how
           Corn
           is
           encreas'd
           in
           the
           ordinary
           way
           of
           nature
           .
        
         
           But
           he
           will
           object
           here
           as
           he
           did
           concerning
           the
           Doctrines
           ,
           viz.
           That
           at
           this
           rate
           
             All
             the
             Phenomena
             of
             Nature
          
           are
           miraculous
           ,
           for
           we
           know
           not
           the
           true
           manner
           of
           any
           one
           of
           them
           .
           And
           this
           is
           the
           main
           drift
           of
           this
           Chapter
           ,
           to
           give
           us
           a
           wrong
           notion
           of
           a
           Miracle
           ,
           viz.
           That
           it
           is
           nothing
           more
           
           than
           the
           dextrous
           management
           of
           second
           causes
           ,
           and
           not
           any
           immediate
           effect
           of
           Almighty
           God
           ;
           and
           therefore
           in
           the
           close
           he
           tells
           us
           
             That
             Miracles
             are
             wrought
             according
             to
             the
             laws
             of
             Nature
             ,
             thô
             above
             it's
             ordinary
             operations
             ,
             which
             are
             therefore
             supernaturally
             assisted
             .
          
           ▪
           And
           this
           is
           the
           reason
           of
           that
           
           bold
           and
           arrogant
           expression
           of
           his
           ,
           
             That
             could
             he
             tell
             how
             a
             Miracle
             was
             wrought
             ,
             he
             believes
             he
             might
             do
             as
             much
             himself
             .
          
           For
           there
           is
           nothing
           more
           in
           it
           than
           in
           a
           Chymical
           Operation
           ,
           and
           if
           he
           were
           Philosopher
           enough
           ,
           he
           would
           work
           any
           Miracle
           of
           them
           all
           .
        
         
           But
           the
           true
           notion
           of
           a
           Miracle
           is
           ,
           that
           it
           is
           
             An
             operation
             wrought
             by
             the
             immediate
             power
             of
             God
             ,
             not
             by
             Assisting
             only
             ,
             but
             Over-ruling
             the
             laws
             of
             Nature
          
           ;
           not
           only
           by
           hastning
           and
           accelerating
           it's
           Operations
           ,
           but
           sometimes
           by
           an
           instantaneous
           production
           ,
           of
           what
           was
           never
           to
           be
           effected
           by
           the
           united
           force
           of
           all
           natural
           causes
           .
           As
           to
           instance
           in
           the
           
             Raising
             a
             Body
             from
             the
             Dead
             ,
          
           all
           the
           united
           force
           of
           nature
           with
           the
           most
           dextrous
           management
           ,
           wou'd
           not
           be
           able
           to
           effect
           this
           ;
           all
           the
           
             E●tracting
             ,
             Mollifying
             ,
             Mixing
             ,
             Infusing
             ,
             Consolidating
             ,
          
           &c.
           
           
             And
             the
             ministry
             not
             only
             of
             Thousands
             but
             of
             Millions
             at
             once
          
           wou'd
           not
           be
           able
           to
           unite
           a
           Soul
           and
           Body
           again
           ,
           when
           
           once
           they
           are
           seperated
           :
           nothing
           less
           than
           the
           Almighty
           immediate
           act
           of
           God
           is
           able
           to
           effect
           this
           ,
           and
           that
           without
           the
           concurrence
           of
           any
           natural
           cause
           .
        
         
           Again
           ,
           there
           are
           some
           
             Miraculous
             Operations
          
           which
           are
           so
           far
           from
           being
           according
           to
           the
           laws
           of
           nature
           ,
           that
           they
           are
           contrary
           to
           them
           .
           As
           that
           of
           the
           Sun
           's
           going
           back
           or
           standing
           still
           ,
           all
           the
           laws
           of
           nature
           are
           dispos'd
           for
           it's
           motion
           ,
           or
           at
           least
           for
           the
           motion
           of
           our
           Earth
           which
           makes
           it
           seem
           to
           us
           to
           move
           .
        
         
           Again
           ,
           
             The
             making
             Iron
             to
             swim
          
           
           Were
           this
           effect
           produc'd
           by
           Mollifying
           ,
           Consolidating
           &c.
           or
           any
           Operation
           which
           shou'd
           convert
           the
           substance
           of
           Iron
           into
           that
           of
           Wood
           ,
           then
           we
           could
           not
           say
           that
           Iron
           swam
           ,
           but
           something
           else
           ;
           or
           if
           the
           water
           were
           condensed
           to
           support
           it
           ,
           then
           it
           wou'd
           be
           Ice
           and
           not
           water
           ;
           and
           if
           any
           thing
           of
           this
           nature
           were
           don
           of
           a
           sodain●t
           wou'd
           however
           be
           miraculous
           ,
           but
           not
           contrary
           to
           nature
           .
           But
           for
           a
           solid
           
           piece
           of
           Iron
           while
           it
           remains
           such
           ,
           to
           swim
           in
           Water
           no
           way
           condens'd
           ,
           this
           is
           not
           only
           above
           but
           contrary
           to
           the
           laws
           of
           nature
           .
        
         
           And
           so
           likewise
           for
           Fire
           not
           to
           burn
           ,
           is
           contrary
           to
           nature
           .
           Indeed
           if
           there
           were
           nothing
           more
           in
           it
           than
           what
           this
           man
           supposes
           ▪
           that
           it
           is
           don
           
             by
             repelling
             the
             heat
             ,
             and
             keeping
             off
             the
             flames
             ,
          
           then
           it
           might
           be
           according
           to
           
           the
           laws
           of
           nature
           ,
           and
           there
           are
           many
           things
           which
           by
           an
           instantaneous
           application
           might
           extinguish
           the
           Fire
           .
           But
           to
           hinder
           fire
           from
           burning
           while
           it
           remains
           such
           ,
           and
           combustible
           matter
           actually
           in
           it
           ,
           this
           is
           contrary
           to
           the
           laws
           of
           nature
           .
        
         
           But
           all
           those
           Miracles
           which
           are
           not
           so
           directly
           contrary
           to
           nature
           ,
           can't
           however
           be
           said
           to
           be
           according
           to
           the
           laws
           of
           nature
           .
           And
           I
           take
           these
           two
           expressions
           to
           be
           directly
           opposite
           .
           Which
           he
           makes
           the
           same
           ,
           
             Miracles
             are
             according
             to
             the
             laws
             of
             nature
             .
          
           And
           ,
           
             they
             are
             above
             the
             operations
             of
          
           
           it
           .
           For
           to
           instance
           in
           the
           first
           Miracle
           our
           Saviour
           wrought
           ,
           that
           of
           Turning
           Water
           into
           Wine
           .
           The
           production
           of
           Wine
           according
           to
           the
           laws
           of
           nature
           .
           must
           have
           been
           by
           accelerating
           the
           growth
           of
           the
           Vine
           ,
           and
           ripening
           the
           Grape
           sodainly
           ,
           by
           application
           of
           all
           those
           things
           in
           nature
           which
           could
           forward
           it
           :
           but
           to
           turn
           Water
           immediatly
           into
           Wine
           ,
           without
           any
           of
           these
           methods
           ,
           was
           to
           produce
           it
           afer
           a
           manner
           wholly
           different
           from
           all
           the
           laws
           of
           nature
           .
        
         
           Upon
           his
           Principles
           we
           have
           no
           way
           ,
           from
           the
           nature
           of
           the
           thing
           ,
           of
           distinguishing
           between
           the
           Delusions
           of
           the
           
           Divel
           ,
           those
           
             celebrated
             Feats
             of
             Goblins
             ,
             and
             Witches
             ,
             and
             Conjurers
             which
          
           he
           speaks
           of
           ;
           and
           those
           which
           are
           wrought
           by
           the
           Finger
           of
           God.
           For
           without
           doubt
           the
           Divel
           is
           a
           great
           Philosopher
           ,
           and
           can
           manag●
           second
           Causes
           ,
           so
           as
           to
           produce
           Effects
           according
           to
           the
           laws
           of
           nature
           ,
           which
           shall
           appear
           very
           strange
           to
           us
           .
           But
           we
           are
           sure
           nothing
           less
           than
           that
           power
           which
           is
           the
           Author
           of
           Nature
           ,
           can
           work
           any
           
           real
           effect
           contrary
           to
           it
           ,
           or
           above
           it
           .
           The
           Divel
           indeed
           may
           delude
           mens
           senses
           ,
           so
           as
           to
           make
           them
           think
           that
           Real
           which
           is
           only
           an
           Appearance
           ;
           as
           it
           is
           likely
           he
           did
           to
           mimick
           that
           miracle
           of
           turning
           
             Aarons
             Rod
          
           into
           a
           Serpent
           ;
           for
           that
           of
           the
           Magicines
           was
           not
           a
           real
           Conversion
           ,
           but
           effected
           by
           their
           Enchantments
           ,
           or
           as
           't
           is
           in
           the
           original
           by
           their
           Wiles
           and
           Jugling
           .
           For
           we
           find
           when
           they
           endeavour'd
           to
           imitate
           Moses
           ,
           in
           the
           instantaneous
           production
           of
           any
           real
           thing
           with
           Life
           ,
           there
           the
           Divel
           fail'd
           them
           ,
           and
           they
           were
           forc'd
           to
           own
           it
           was
           the
           Finger
           of
           God.
           
        
         
           And
           thus
           we
           see
           plainly
           ,
           how
           this
           Man
           strikes
           at
           the
           foundation
           of
           all
           
             Reveal'd
             Religion
          
           ,
           by
           undermining
           one
           of
           the
           main
           Pillars
           on
           which
           the
           Faith
           and
           Credit
           of
           it
           is
           founded
           .
           You
           see
           his
           drift
           all
           along
           in
           every
           thing
           he
           says
           ,
           is
           to
           take
           away
           all
           Operations
           above
           the
           Laws
           of
           Nature
           ,
           and
           all
           Doctrines
           above
           the
           reach
           of
           Reason
           ;
           and
           then
           all
           the
           Religion
           of
           Men
           is
           consequently
           resolv'd
           into
           Infidelity
           ,
           
           an
           Heathenism
           .
           So
           that
           any
           one
           who
           wishes
           Christianity
           to
           be
           true
           ,
           must
           hope
           at
           least
           that
           this
           Mans
           Principles
           are
           false
           ,
           since
           they
           are
           so
           utterly
           inconsistent
           .
        
         
           2.
           
           But
           2dly
           ,
           As
           miracles
           being
           in
           a
           great
           degree
           Mysterious
           is
           an
           unanswerable
           objection
           against
           him
           ;
           so
           they
           are
           altogether
           useless
           and
           impertinent
           upon
           his
           Principles
           .
           He
           owns
           
           
             that
             God
             does
             not
             work
             them
             at
             random
             ,
             but
             for
             some
             end
          
           ;
           and
           this
           end
           he
           owns
           
             is
             for
             the
             confirmation
             of
             some
             Divine
          
           
           Doctrine
           .
           But
           why
           for
           the
           confirmation
           of
           a
           Doctrine
           ?
           for
           he
           hath
           told
           us
           over
           and
           over
           ,
           that
           it
           is
           only
           the
           
             Evidence
             or
             immediate
             knowledg
             of
             the
             Doctrine
             it self
             can
             perswade
             us
             .
             That
             Faith
             is
             nothing
             more
             than
             the
             knowing
             what
             is
             beleiv'd
             &c.
             
          
           And
           therefore
           all
           Miracles
           for
           the
           confirmation
           of
           any
           Doctrine
           are
           needless
           and
           superfluous
           .
           If
           they
           are
           so
           evident
           to
           our
           Senses
           or
           our
           Reason
           that
           we
           know
           them
           to
           be
           true
           ,
           what
           necessity
           is
           there
           of
           farther
           conviction
           ?
           if
           a
           thing
           be
           so
           
           evident
           to
           m●
           Senses
           or
           Reason
           that
           I
           know
           it
           to
           be
           true
           ,
           nothing
           can
           make
           me
           surer
           of
           it
           .
        
         
           So
           that
           we
           see
           the
           reason
           of
           Miracles
           is
           ,
           that
           they
           may
           be
           a
           proof
           of
           something
           that
           we
           cannot
           comprehend
           .
        
         
           But
           it
           may
           be
           objected
           here
           that
           at
           this
           rate
           ,
           if
           both
           the
           Doctrines
           and
           Miracles
           are
           mysterious
           ,
           
             Then
             you
             prove
             one
             Mystery
             by
             another
             .
          
           I
           answer
           that
           they
           are
           not
           
             equally
             mysterious
          
           ,
           for
           a
           misterious
           Doctrine
           is
           totally
           obscur'd
           from
           us
           ,
           both
           as
           to
           the
           manner
           and
           substance
           of
           the
           thing
           signified
           ,
           as
           it
           is
           in
           it self
           .
           But
           in
           a
           Miracle
           the
           substance
           of
           the
           thing
           is
           obvious
           and
           intelligible
           ,
           and
           the
           Manner
           only
           of
           the
           operation
           is
           conceal'd
           .
           And
           therefore
           in
           so
           doing
           ,
           that
           which
           is
           more
           mysterious
           is
           prov'd
           by
           that
           which
           is
           less
           so
           .
        
         
           But
           this
           Blunderer
           will
           tell
           you
           ,
           
           that
           the
           Doctrines
           themselves
           are
           very
           
           knowable
           in
           all
           respects
           ,
           but
           Miracles
           are
           wholly
           obscur'd
           as
           to
           the
           m●nner
           of
           them
           ;
           And
           yet
           in
           the
           s●me
           breath
           Own
           ,
           that
           these
           obscure
           Miracles
           ,
           are
           for
           confirmation
           of
           these
           plain
           Doctrines
           This
           is
           another
           pi●c●
           o●
           his
           Logick
           ,
           to
           prove
           
             Notum
             per
             Ignotius
          
           .
        
         
           He
           can't
           say
           that
           thô
           the
           Doctrines
           are
           plain
           ,
           yet
           that
           they
           came
           from
           God
           is
           not
           so
           ;
           and
           therefore
           Miracles
           were
           to
           assure
           us
           of
           this
           .
           For
           if
           the
           knowing
           they
           come
           from
           God
           makes
           us
           give
           our
           assent
           to
           them
           ,
           then
           Authority
           is
           a
           ground
           of
           Perswasion
           .
           And
           besides
           if
           they
           have
           that
           Evidence
           of
           their
           truth
           in
           themselves
           ,
           which
           he
           contends
           for
           ,
           let
           them
           come
           from
           whence
           they
           will
           we
           must
           give
           our
           assent
           to
           them
           .
        
         
           And
           now
           I
           am
           come
           to
           his
           last
           
           Chapter
           ,
           wherein
           he
           pretends
           to
           give
           an
           account
           
             When
             ,
             Why
          
           ,
           and
           
             by
             Whom
             Mysteries
             were
             brought
             into
             Christianity
             .
          
           There
           is
           not
           here
           so
           much
           as
           a
           pretence
           of
           reasoning
           ,
           but
           several
           vile
           Insinuations
           
           against
           all
           the
           
             Primitive
             Christians
          
           ,
           against
           the
           Clergy
           of
           all
           Ages
           ,
           and
           against
           Christianity
           it self
           ,
           making
           it
           as
           it
           is
           now
           profest
           only
           a
           sort
           of
           Heathenism
           ,
           and
           the
           Ministers
           of
           it
           in
           all
           respects
           no
           better
           than
           
             Pagan
             Priests
          
           .
        
         
           By
           the
           title
           of
           this
           Chapter
           he
           was
           to
           have
           shewn
           how
           these
           Mysteries
           came
           into
           Christianity
           ,
           but
           instead
           of
           this
           (
           of
           which
           he
           says
           not
           a
           word
           )
           he
           talks
           in
           general
           how
           some
           Ceremonies
           were
           introduc'd
           ,
           and
           some
           Doctrines
           abus'd
           to
           superstition
           .
           The
           dispute
           all
           along
           was
           about
           Mysteries
           ,
           and
           now
           it
           is
           turn'd
           to
           Ceremonies
           ;
           of
           which
           he
           speaks
           too
           after
           a
           confused
           manner
           ,
           making
           no
           difference
           between
           the
           Orthodox
           and
           Heretical
           Professors
           ,
           but
           charging
           all
           the
           mistakes
           and
           errors
           of
           every
           Sect
           indifferently
           ,
           upon
           the
           whole
           body
           of
           Christians
           in
           the
           general
           .
           That
           miscarriages
           and
           errors
           crept
           in
           ,
           and
           that
           the
           Christian
           Religion
           was
           corrupted
           and
           abus'd
           by
           many
           in
           the
           Primitive
           times
           to
           superstition
           is
           without
           all
           doubt
           ;
           it
           is
           so
           
           now
           ,
           and
           is
           like
           to
           be
           so
           to
           the
           end
           of
           the
           World
           ,
           for
           
             it
             must
             needs
             be
             that
             Offences
             come
             .
          
           But
           what
           is
           all
           this
           to
           those
           who
           are
           not
           guilty
           of
           these
           things
           ?
           suppose
           every
           thing
           in
           this
           Chapter
           true
           ,
           what
           is
           all
           this
           to
           us
           ?
           who
           in
           the
           celebration
           of
           Baptism
           and
           the
           Supper
           ,
           have
           rejected
           all
           these
           numerous
           Rites
           and
           superstitious
           Ceremonies
           which
           he
           speaks
           of
           .
        
         
           As
           for
           those
           Ceremonies
           retain'd
           by
           us
           ,
           it
           is
           time
           enough
           to
           defend
           them
           when
           he
           says
           any
           thing
           against
           them
           ;
           and
           proves
           ,
           either
           that
           
             the
             Worship
             of
             God
             and
             Celebration
             of
             the
             Sacraments
             can
             be
             perform'd
             without
             any
             Ceremonies
             .
          
           Or
           ,
           
             That
             those
             which
             we
             have
             retain'd
             are
             unlawful
             .
          
        
         
           All
           he
           wou'd
           insinuate
           here
           of
           them
           ,
           is
           that
           they
           were
           in
           use
           among
           the
           Heathens
           ;
           and
           the
           force
           of
           what
           he
           says
           ,
           if
           it
           hath
           any
           ,
           is
           this
           .
           Heathens
           us'd
           a
           
             White
             Garment
          
           in
           their
           Idolatrous
           Worship
           ,
           they
           had
           certain
           Times
           and
           Places
           ,
           and
           Persons
           ,
           and
           Actions
           ,
           appropriated
           to
           the
           Worship
           of
           their
           Idols
           ;
           therefore
           't
           is
           unlawful
           to
           have
           
           any
           thing
           of
           this
           nature
           in
           the
           Worship
           of
           the
           true
           God.
           
        
         
           The
           Heathens
           us'd
           washings
           ,
           Ergò
           
           Baptism
           is
           unlawful
           .
           The
           Heathens
           used
           Eating
           and
           Drinking
           in
           honour
           of
           their
           G●ds
           ,
           Ergò
           the
           Eating
           and
           Drinking
           in
           remembr●nce
           of
           Christ
           is
           superstitious
           .
           And
           thus
           by
           a
           direct
           and
           immediate
           consequence
           he
           destroys
           the
           Doctrine
           of
           the
           Sacraments
           Let
           him
           i●
           he
           can
           ,
           shew
           wh●t
           else
           can
           possibly
           be
           inferred
           from
           all
           this
           ridiculous
           incoherent
           s●uff
           .
        
         
           What
           he
           would
           insinuate
           here
           concerning
           the
           Sacraments
           is
           ,
           that
           by
           a
           multitude
           of
           Ceremonies
           we
           obscure
           the
           nature
           of
           them
           ,
           we
           make
           them
           Misterious
           ,
           and
           do
           not
           celebrate
           them
           wi●h
           that
           simplicity
           they
           were
           at
           first
           instituted
           .
           But
           let
           him
           in
           his
           next
           Bo●k
           shew
           ,
           what
           it
           is
           that
           we
           know
           our selves
           concerning
           the
           Sacraments
           ,
           which
           we
           conceal
           from
           the
           People
           .
           In
           short
           let
           him
           make
           out
           that
           he
           hath
           any
           other
           drift
           in
           this
           whole
           Chapter
           ,
           
           than
           to
           shew
           that
           there
           is
           no
           difference
           between
           Christianity
           and
           Heathenism
           .
        
         
           All
           this
           is
           by
           way
           of
           Amusement
           to
           People
           who
           do
           not
           know
           when
           a
           man
           speaks
           to
           the
           purpose
           ;
           Ceremonies
           are
           not
           Mysteries
           ,
           nor
           do
           they
           make
           a
           thing
           Mysterious
           .
           Those
           things
           which
           we
           call
           Mysteries
           ,
           are
           the
           Nature
           and
           Attributes
           of
           God
           ;
           the
           
             Eternal
             Generation
          
           and
           
             Incarnation
             of
             the
             Son
          
           ,
           and
           
             Procession
             of
             the
             Holy
             Ghost
          
           ;
           The
           Union
           of
           the
           
             Divine
             and
             Human
             Natures
             in
             Christ
          
           ;
           the
           
             Resurrection
             of
             our
             Bodies
          
           ;
           the
           Operations
           and
           Influences
           of
           the
           Holy
           Spirit
           of
           God
           upon
           ours
           ;
           the
           
             Trinity
             of
             Persons
          
           in
           the
           Godhead
           ;
           the
           Glory
           and
           Felicity
           of
           the
           Saints
           in
           Heaven
           ;
           The
           Solemnity
           of
           the
           last
           Judgment
           &c.
           
           These
           are
           the
           Mysterious
           Doctrines
           of
           our
           Religion
           .
           Let
           him
           shew
           us
           
             When
             ,
             Why
          
           ,
           and
           
             by
             Whom
          
           these
           
             reputed
             Mysteries
          
           ,
           as
           he
           calls
           them
           ,
           were
           brought
           into
           Christianity
           .
           For
           we
           affirm
           that
           they
           were
           brought
           into
           Christianity
           by
           
             Christ
             himself
          
           ;
           who
           alone
           
           was
           able
           to
           reveal
           them
           .
           That
           they
           came
           in
           at
           the
           first
           publication
           of
           the
           Gospel
           ;
           and
           with
           design
           to
           make
           us
           
             wise
             unto
             Salvation
          
           ;
           and
           therefore
           
             we
             own
             our selves
             so
             fond
             of
             them
             ,
          
           that
           we
           
           will
           hazard
           any
           thing
           ,
           Life
           and
           all
           rather
           than
           part
           with
           them
           .
        
         
           And
           thus
           I
           have
           gon
           through
           his
           Book
           ,
           and
           answered
           every
           thing
           that
           look'd
           like
           Reasoning
           in
           it
           .
           If
           he
           will
           shew
           me
           where
           I
           have
           overlook'd
           any
           thing
           that
           hath
           the
           appearance
           of
           an
           Argument
           ;
           or
           where
           my
           Answer
           fails
           ,
           I
           will
           promise
           him
           not
           to
           let
           it
           pass
           .
           And
           if
           any
           are
           offended
           with
           my
           manner
           of
           treating
           him
           ,
           I
           doubt
           not
           but
           they
           will
           be
           satisfied
           ▪
           if
           they
           but
           consider
           what
           St.
           Paul
           said
           to
           Elyma●
           the
           Sorcerer
           upon
           a
           like
           occasion
           ▪
           
             O
             full
             of
             all
          
           
           
             Subtilty
             and
             all
             Mischief
             ,
             thou
             Child
             of
             the
             Devil
             ,
             thou
             Enemy
             of
             all
             Righteousness
             ,
             wilt
             thou
             not
             cease
             to
             pervert
             the
             right
             ways
             of
             the
             Lord
             ?
          
        
         
         
           In
           the
           next
           Book
           he
           speaks
           of
           ,
           he
           has
           two
           things
           to
           perform
           .
        
         
           1.
           
           To
           shew
           that
           we
           are
           not
           oblig'd
           by
           Scripture
           ,
           to
           believe
           that
           there
           is
           any
           thing
           ,
           in
           any
           point
           of
           the
           Christian
           Faith
           ,
           which
           we
           do
           not
           comprehend
           as
           fully
           and
           perfectly
           ,
           as
           we
           do
           the
           common
           objects
           of
           this
           World.
           
        
         
           2.
           
           To
           discover
           to
           all
           the
           World
           those
           secrets
           in
           Religion
           ,
           which
           the
           Clergy
           have
           industriously
           conceal'd
           from
           the
           Laity
           ,
           under
           the
           notion
           of
           Mysteries
           ,
           and
           make
           them
           so
           plain
           that
           they
           shall
           cease
           to
           be
           such
           ;
           so
           that
           every
           one
           of
           them
           shall
           be
           as
           wise
           as
           e're
           a
           Priest
           of
           us
           all
           .
           And
           indeed
           he
           is
           much
           to
           blame
           that
           defers
           it
           all
           this
           while
           ;
           He
           that
           pretends
           so
           much
           Zeal
           and
           Concern
           for
           the
           Vulgar
           ,
           shou'd
           not
           let
           them
           remain
           so
           long
           in
           Ignorance
           ,
           to
           be
           thus
           miserably
           impos'd
           upon
           ,
           by
           the
           craft
           and
           cunning
           of
           their
           Priests
           .
        
         
           What
           
             strange
             unheard
             of
             Design
          
           this
           Man
           has
           in
           that
           second
           Book
           ,
           which
           is
           
           now
           a
           forging
           ,
           is
           hard
           to
           tell
           .
           For
           by
           it
           he
           is
           to
           inform
           the
           World
           of
           things
           they
           never
           heard
           or
           thought
           of
           ;
           He
           is
           to
           reveal
           to
           us
           more
           than
           ever
           
             Jesus
             Christ
          
           hath
           done
           ;
           and
           what
           never
           yet
           cou'd
           enter
           into
           the
           heart
           of
           Man
           to
           think
           ,
           or
           into
           his
           imagination
           to
           frame
           any
           true
           and
           proper
           notion
           of
           .
           I●
           The
           World
           had
           any
           opinion
           of
           his
           abilities
           to
           perform
           what
           he
           pretends
           with
           this
           
             hardy
             confidence
          
           ,
           we
           shou'd
           all
           of
           us
           expect
           this
           
             wonderfull
             Book
          
           with
           much
           impatience
           .
           Certainly
           by
           all
           these
           promises
           of
           so
           much
           New
           Light
           to
           the
           World
           ,
           which
           hath
           liv'd
           in
           darkness
           so
           many
           hundred
           Years
           ,
           we
           can't
           guess
           he
           designs
           to
           be
           no
           more
           than
           Head
           of
           an
           ordinary
           Sect
           ,
           but
           to
           be
           as
           famous
           an
           Impostor
           as
           Mahomet
           ,
           He
           hath
           laid
           a
           fair
           foundation
           for
           it
           ,
           for
           he
           a●er's
           positively
           in
           one
           place
           ,
           
             that
             if
             he
             knew
             the
             way
             how
             a
             Miracle
             was
             wrought
             he
             wou'd
             work
             it
             himself
             .
          
           And
           again
           he
           openly
           says
           ,
           
             That
             nothing
             related
             in
             the
             Gospel
             is
             Mysterious
             ,
             either
             as
             to
             the
             manner
             or
             Substance
             of
             the
             thing
             ,
          
           and
           therefore
           
           't
           is
           not
           unlikely
           that
           we
           shall
           have
           this
           man
           shortly
           confirming
           his
           Doctrines
           with
           Miracles
           .
        
         
           For
           my
           part
           ,
           I
           can't
           imagine
           how
           he
           will
           go
           about
           what
           he
           hath
           undertaken
           ;
           however
           thus
           much
           I
           dare
           venture
           to
           promise
           him
           ,
           that
           whenever
           any
           thing
           is
           built
           upon
           that
           Rotten
           Foundation
           which
           is
           here
           laid
           ,
           by
           the
           
             Grace
             of
             God
          
           I
           will
           pull
           it
           down
           .
        
         
           When
           this
           Book
           of
           his
           comes
           out
           (
           which
           after
           all
           will
           tell
           us
           no
           more
           concerning
           these
           Mysteries
           ,
           than
           what
           we
           have
           heard
           an
           
             hundred
             times
             over
          
           ;
           but
           by
           what
           he
           promises
           must
           take
           place
           of
           the
           Bible
           it self
           ,
           which
           gives
           us
           no
           such
           clear
           and
           distinct
           Idea's
           of
           the
           things
           of
           another
           World
           )
           Then
           we
           shall
           give
           a
           better
           guess
           at
           the
           design
           of
           the
           Man.
           In
           the
           mean
           time
           ,
           
           I
           shall
           only
           say
           a
           little
           more
           concerning
           the
           Pretended
           ,
           and
           the
           
             Real
             Drift
          
           of
           this
           Book
           .
           And
        
         
           1.
           
           The
           
             Pretended
             Drift
          
           of
           it
           is
           ▪
           
             To
             free
             the
             Christian
             Religion
             from
             that
             Darkness
             and
             Obscurity
             ,
             in
             which
             it
             is
             involv'd
             by
             the
             Contrivance
             of
             it's
          
           
           
             Preachers
             ,
             only
             to
             gain
             a
             Reputation
             ●●
             their
             Person●
             and
             Profession
             ;
             and
             ●●
             make
             it
             such
             a
             Religion
             as
             God
             design'd
             it
             ,
          
           (
           i.
           e.
           )
           a
           
             Religion
             for
             all
             Men.
          
           But
           how
           doth
           he
           go
           about
           this
           ?
           by
           
             scraps
             of
             Metaphysical
             Abstractions
          
           ,
           which
           were
           tolerable
           where
           he
           found
           them
           ,
           but
           spoilt
           in
           the
           Application
           .
           By
           talking
           of
           
             Adequate
             ,
             Inadequate
          
           ,
           and
           
             Intermediate
             Idea's
          
           ;
           by
           the
           
             Nominal
             and
             Real
             Essence
             of
             things
             ;
             by
             Irivolous
             distinctions
             between
             the
             Means
             of
             Information
             ,
             and
             grounds
             of
             Perswasion
          
           ;
           and
           
             by
             littl●
             Niceties
             concerning
             the
             degrees
             of
             Perspic●ity
             i●
             Divine
             and
             Human
             Revelations
          
           &c.
           
           This
           is
           the
           method
           this
           grand
           Reformer
           takes
           ,
           to
           restore
           Christianity
           to
           it's
           
             Native
             Simplicity
          
           ,
           and
           make
           it
           a
           Religion
           for
           all
           People
           ▪
           Whereas
           it
           is
           not
           One
           of
           ten
           Thousand
           that
           knows
           the
           meaning
           of
           any
           of
           these
           Words
           and
           Phrases
           ,
           by
           which
           he
           darkens
           what
           is
           in
           it self
           ▪
           Plain
           and
           Obvious
           ,
           and
           renders
           every
           thing
           in
           Religion
           a
           Mystery
           to
           them
           .
           And
           yet
           this
           is
           the
           very
           man
           that
           talks
           so
           much
           against
           the
           new
           converted
           Philosophers
           ,
           
           
             for
             confounding
             their
             Philasophy
          
           
           
             ●nd
             Di●inity
             together
          
           ,
           and
           by
           that
           means
           rendering
           every
           thing
           abstruce
           by
           Terms
           .
           And
           who
           rails
           at
           our
           Clergy
           for
           darkning
           every
           thing
           in
           Religion
           ,
           and
           industriously
           concealing
           it
           from
           the
           People
           .
        
         
           2.
           
           As
           to
           the
           
             Real
             design
          
           of
           thi●
           man
           ,
           't
           is
           plain
           it
           is
           no
           other
           than
           what
           he
           formerly
           declar'd
           ,
           and
           wha●
           he
           openly
           affects
           ,
           viz.
           to
           be
           the
           Head
           of
           a
           Sect.
           and
           set
           up
           for
           a
           Reformer
           .
           For
           besides
           many
           
             General
             Expressions
          
           ,
           he
           hath
           several
           very
           particular
           ones
           to
           this
           purpose
           ,
           as
           where
           he
           says
           ,
           That
           
           
             the
             very
             Nature
             and
             use
             of
             the
             Sacraments
             are
             absolutely
             perverted
             and
             destroy'd
             ,
             and
             are
             not
             yet
             fully
             restor'd
             by
             the
             purest
             Reformations
             in
             Christen
             ▪
             do●
             .
          
           And
           that
           expression
           in
           the
           close
           of
           his
           Book
           .
           
             Because
             several
             turn'd
             Lib●rti●es
             and
             Atheists
             ,
             when
             Priest●raft
             was
             laid
             ●o
             open
             at
             the
             Reformation
             ;
             were
             Luther
             ,
             C●lvin
             ,
             or
             Zwinglius
             to
             be
             blam'd
             for
             it
             ?
          
           which
           is
           spoke
           by
           way
           of
           Defence
           of
           that
           great
           Reformation
           
           he
           intends
           ,
           whatever
           the
           ill
           consequences
           of
           it
           are
           .
        
         
           Now
           the
           Method
           he
           hath
           taken
           to
           effect
           this
           grand
           design
           of
           his
           ,
           is
           first
           to
           Amuse
           the
           generality
           of
           people
           with
           a
           little
           shew
           of
           Learning
           ,
           by
           
             hard
             Words
          
           ,
           and
           several
           impertinent
           Quotations
           to
           get
           a
           reputation
           among
           them
           .
        
         
           His
           next
           Business
           was
           ,
           to
           insinuate
           into
           the
           minds
           of
           people
           a
           disesteem
           of
           the
           Religion
           they
           now
           Profess
           ,
           and
           make
           them
           believe
           that
           Christianity
           ,
           as
           it
           is
           now
           receiv'd
           ,
           is
           no
           better
           than
           Heathenism
           ;
           which
           he
           doth
           by
           comparing
           
           them
           in
           several
           instances
           ,
           and
           tells
           us
           plainly
           
             He
             hath
             said
             enough
             to
             shew
             how
             the
             Divine
             Institutions
             of
             Christianity
             ,
             through
             the
             Craft
             and
          
           
           
             Ambition
             of
             Priests
             and
             Philosophers
             ,
             did
             degenerate
             into
             meer
             Paganism
             .
          
           He
           calls
           our
           Principles
           
             narrow
             bigoted
             Tenets
          
           .
           And
           in
           short
           says
           
             they
             are
             a
             Mystery
             of
             Iniquity
             .
          
           He
           calls
           the
           
             present
             Theology
          
           ,
           the
           
             Gibberish
             of
             our
          
           
           
             Divinity
             Schools
          
           ,
           and
           the
           
             Language
             of
             the
             Beast
          
           .
           He
           wou'd
           have
           
             no
             Ceremonies
          
           ,
           
           no
           
             Times
             ,
             Places
          
           or
           
             Particular
             Actions
          
           for
           the
           Worship
           of
           God
           ,
           &c.
           
           
        
         
           And
           notwithstanding
           all
           these
           
             virulent
             Expressions
          
           ,
           and
           many
           more
           through
           his
           whole
           Book
           ,
           against
           the
           Religion
           profest
           and
           establish't
           among
           us
           ;
           He
           says
           ,
           
             That
             such
             is
             the
             deplorable
          
           
           
             condition
             of
             our
             Age
             ,
             that
             a
             man
             dares
             not
             openly
             and
             directly
             own
             what
             he
             thinks
             of
             Divine
             Matters
             ,
             if
             it
             but
             v●ry
             slightly
             differ
             from
             what
             is
             receiv'd
             by
             any
             Party
             ;
             or
             that
             is
             establish't
             by
             Law.
          
           And
           therefore
           He
           that
           hath
           openly
           said
           so
           much
           already
           ,
           what
           is
           it
           he
           wou'd
           not
           say
           ,
           were
           it
           not
           for
           the
           Laws
           ?
           Undoubtedly
           he
           hath
           a
           great
           deal
           more
           to
           say
           ,
           whenever
           this
           new
           SECT
           of
           his
           becomes
           so
           numerous
           ,
           that
           they
           shall
           outbrave
           the
           Laws
           ,
           and
           labour
           for
           a
           
             Publick
             Reformation
          
           of
           all
           the
           Mysterious
           Doctrines
           of
           the
           Gospel
           .
        
         
           Had
           this
           Man
           made
           any
           of
           the
           Mysteries
           of
           our
           Religion
           more
           clear
           
           
             and
             intelligible
          
           than
           they
           were
           before
           ,
           He
           had
           don
           worthily
           ;
           and
           might
           have
           hop'd
           for
           a
           Reward
           from
           God
           ,
           and
           Esteem
           from
           Men
           ;
           And
           the
           Ministers
           of
           the
           Gospel
           wou'd
           have
           been
           so
           far
           from
           resenting
           it
           ,
           that
           they
           wou'd
           have
           thank'd
           him
           for
           it
           ,
           and
           not
           fail'd
           to
           have
           acquainted
           their
           People
           with
           it
           .
           But
           by
           this
           
             Scurrilous
             Libel
             upon
          
           all
           these
           Doctrines
           which
           are
           the
           ground
           and
           foundation
           of
           Christianity
           ;
           and
           by
           Railing
           at
           all
           the
           Teachers
           and
           Professors
           of
           it
           for
           sixteen
           hundred
           Years
           ,
           as
           if
           they
           had
           all
           been
           Fools
           ,
           and
           Knaves
           ,
           and
           Bigots
           at
           the
           best
           ,
           till
           He
           appear'd
           in
           the
           World
           ;
           He
           is
           justly
           become
           odious
           and
           detestable
           by
           all
           Men
           ,
           who
           have
           any
           concern
           lest
           for
           the
           Christian
           Religion
           .
        
         
           'T
           is
           true
           he
           hath
           
             set
             his
             Forehead
             like
             a
             Flint
             ,
          
           and
           is
           prepar'd
           with
           Obstinacy
           and
           Resolution
           against
           all
           that
           can
           be
           said
           or
           done
           against
           him
           .
           
             For
             God
             knows
             he
             no
             more
             values
             this
             ridiculous
          
           
           
             Nick-name
             of
             an
             Heretick
             ,
             than
             Paul
             did
             before
             him
             .
          
           But
           sure
           there
           is
           a
           
           great
           deal
           of
           difference
           between
           St.
           
           Paul's
           being
           call'd
           a
           Heretick
           for
           Preaching
           the
           
             Resurrection
             of
             the
             Dead
          
           ,
           
           and
           saying
           
             the
             manner
             of
             it
             is
             Mysterious
             .
          
           And
           this
           Man
           's
           Contradicting
           him
           ,
           and
           saying
           
             the
             Manner
             of
             it
             is
             not
             Mysterious
          
           ;
           and
           by
           his
           Principels
           undermining
           the
           foundation
           of
           all
           Reveal'd
           and
           Natural
           Religion
           .
        
         
           Another
           way
           of
           effecting
           what
           he
           designs
           ,
           is
           by
           loading
           the
           Clergie
           in
           general
           with
           Reproaches
           ,
           and
           charging
           them
           with
           most
           detestible
           Frauds
           to
           serve
           the
           vilest
           ends
           .
           He
           declares
           himself
           in
           his
           Preface
           
             An
             open
             inplacable
             Enemy
             to
             all
             Clergy-men
             ,
             who
             make
             a
             meer
             Trade
             of
             Religion
             ,
             and
             build
             an
             unjust
             Authority
             upon
             the
             Consciences
             of
             the
             Laity
          
           (
           i.
           e.
           )
           to
           all
           Clergy-men
           who
           are
           not
           of
           his
           opinion
           ,
           he
           is
           a
           profest
           Adversary
           ;
           and
           
             He
             hopes
             every
             good
             and
             Wise
             Man
             will
             be
             the
             same
             .
          
           Nay
           the
           whole
           Race
           and
           Order
           ,
           he
           calls
           
             an
             Usurpation
             on
             Mankind
             ,
             and
          
           
           
             a
             Diabolical
             and
             Antichristian
             Tyranny
          
           ;
           
           and
           says
           
             that
             by
             the
             assistance
             of
             Mysteries
             we
             first
             erected
             our selves
             into
             a
             distinct
          
           Order
           ,
           and
           one
           
             seperate
             Body
          
           ;
           
           us
           if
           there
           were
           no
           such
           Order
           instituted
           and
           appointed
           by
           our
           Blessed
           Saviour
           .
           And
           to
           make
           us
           sure
           that
           this
           is
           his
           Opinion
           ,
           He
           says
           plainly
           ,
           He
           
           
             sees
             no
             reason
             why
             all
             men
             indifferently
             ,
             shou'd
             not
             as
             lawfully
             teach
             ,
             as
             they
             are
             bound
             to
             practice
             their
             Religion
             .
          
           And
           again
           ,
           
             why
             Women
             might
             not
             enjoy
             the
             Priviledg
             of
             instructing
             others
             ,
             in
             the
             Religious
             Duties
             they
             are
             bound
             to
             practice
             themselves
             ,
             He
             wants
             still
             to
             be
             inform'd
             .
          
           That
           they
           may
           teach
           their
           Children
           and
           Servants
           in
           private
           ,
           all
           the
           World
           allows
           ;
           So
           that
           his
           meaning
           is
           ,
           that
           they
           may
           Preach
           in
           publick
           as
           well
           as
           men
           ,
           thô
           this
           be
           contrary
           to
           the
           express
           words
           of
           Scripture
           .
        
         
           He
           insinuates
           every
           where
           that
           our
           
             Profession
             is
             but
             a
             Craft
          
           ;
           and
           calls
           it
           a
           Trade
           ;
           and
           our
           Religious
           Mysteries
           a
           
           
             Contrivance
             only
             to
             bring
             us
             Gain
             and
             Credit
             :
          
           as
           if
           we
           had
           no
           sence
           at
           all
           of
           Religion
           ,
           and
           that
           a
           little
           Vain
           glory
           and
           profit
           were
           all
           our
           aim
           .
        
         
         
           He
           levels
           the
           whole
           Book
           mainly
           at
           the
           Clergy
           ,
           and
           doth
           all
           he
           can
           to
           render
           us
           odious
           in
           the
           sight
           of
           the
           People
           .
           And
           to
           do
           it
           more
           effectually
           ,
           he
           all
           along
           makes
           the
           Clergy
           and
           Laity
           two
           opposite
           Parties
           ,
           and
           endeavours
           to
           raise
           in
           them
           jealousies
           and
           suspicions
           of
           our
           gulling
           and
           abusing
           them
           ,
           in
           order
           to
           prejudice
           and
           incense
           them
           against
           us
           .
           And
           that
           his
           Sophistry
           might
           pass
           upon
           them
           the
           better
           ,
           he
           paints
           us
           out
           under
           the
           notion
           of
           
             Heathen
             Priests
          
           ;
           he
           draws
           
             their
             Picture
          
           ,
           and
           then
           leaves
           the
           Laity
           to
           mistake
           it
           for
           ours
           ;
           endeavouring
           everywhere
           ,
           to
           make
           all
           People
           of
           his
           Faith
           ,
           who
           thinks
           that
           
             Priests
             of
             all
             Religions
             are
             the
             same
             .
          
        
         
           What
           this
           Man
           advances
           here
           ,
           is
           but
           a
           Branch
           of
           that
           bitter
           Root
           of
           Socinianism
           ,
           which
           hath
           opened
           a
           Door
           for
           introducing
           and
           reviving
           many
           of
           those
           Heresies
           ,
           which
           have
           formerly
           infested
           the
           Church
           ,
           and
           troubled
           the
           Faith
           of
           Christians
           .
           These
           Men
           differ
           among
           themselves
           ,
           and
           there
           is
           as
           great
           variety
           of
           them
           as
           there
           were
           of
           
           the
           Arrians
           formerly
           ;
           yet
           they
           all
           agree
           in
           Destroying
           Reveal'd
           Religion
           and
           the
           establisht
           Doctrine
           of
           that
           Church
           ,
           of
           which
           they
           yet
           profess
           themselves
           Members
           .
           Thus
           these
           Vermin
           engendred
           in
           the
           Body
           of
           it
           ,
           at
           the
           same
           time
           they
           strike
           at
           one
           another
           ,
           do
           all
           equally
           contribute
           to
           devour
           the
           whole
           ,
           from
           whence
           they
           first
           deriv'd
           their
           life
           and
           being
           .
        
         
           I
           hope
           I
           need
           not
           here
           enter
           into
           a
           Defence
           of
           our
           Order
           ,
           or
           make
           any
           long
           Apology
           for
           the
           Ministers
           of
           the
           Gospel
           .
           This
           one
           Book
           of
           his
           ,
           is
           a
           sufficient
           Proof
           of
           the
           Necessity
           and
           Usefulness
           of
           the
           Clergy
           ;
           for
           had
           it
           not
           been
           for
           us
           ,
           such
           ridiculous
           Sophisms
           as
           these
           might
           have
           pass'd
           with
           the
           People
           for
           sound
           Reasoning
           .
           If
           it
           were
           not
           for
           them
           ,
           whose
           business
           it
           is
           to
           confute
           the
           Arguments
           of
           these
           pretenders
           to
           Reason
           ,
           to
           lay
           open
           their
           Fallacies
           ,
           and
           detect
           their
           
             Villanous
             Designs
          
           ;
           there
           wou'd
           not
           ,
           in
           a
           little
           time
           ,
           be
           so
           much
           as
           a
           Face
           of
           Religion
           omong
           us
           .
           And
           if
           the
           Experiment
           were
           not
           too
           dangerous
           ,
           and
           the
           consequences
           of
           it
           
           never
           to
           be
           retriev'd
           ,
           there
           cou'd
           not
           be
           a
           greater
           demonstration
           of
           the
           Necessity
           and
           Usefulness
           of
           the
           Clergy
           ,
           than
           the
           universal
           desisting
           of
           their
           endeavours
           only
           for
           a
           very
           short
           space
           ,
           For
           then
           all
           Religion
           would
           degenerate
           into
           Barbarity
           and
           Heathenism
           .
        
         
           If
           we
           are
           guilty
           of
           all
           these
           Villanies
           with
           which
           this
           Man
           brands
           us
           ,
           there
           is
           no
           punishment
           either
           in
           this
           World
           ,
           or
           the
           next
           too
           bad
           for
           us
           .
           But
           if
           we
           are
           not
           ,
           and
           that
           this
           Man
           doth
           not
           make
           out
           what
           he
           so
           positively
           asserts
           ,
           then
           what
           will
           he
           deserve
           ?
           We
           appeal
           to
           any
           Power
           that
           is
           able
           to
           take
           account
           of
           the
           matter
           ;
           And
           if
           the
           strength
           of
           all
           Laws
           Ecclefiastical
           and
           Civil
           should
           once
           be
           so
           relax't
           ,
           that
           every
           one
           may
           openly
           vent
           what
           they
           please
           against
           the
           
             Christian
             Religion
          
           ,
           and
           it's
           Teachers
           ,
           without
           restraint
           (
           which
           God
           forbid
           )
           then
           we
           must
           leave
           it
           to
           him
           to
           defend
           his
           own
           Cause
           .
        
         
           The
           World
           is
           at
           this
           time
           so
           dispos'd
           for
           the
           reception
           of
           all
           Discourses
           that
           
           seem
           to
           set
           up
           Reason
           and
           Evidence
           in
           opposition
           to
           the
           
             Reveal'd
             and
             Mysteririous
             Doctrines
             of
             Christianity
             ,
          
           that
           nothing
           less
           than
           the
           
             Interposition
             of
             Authority
          
           ,
           can
           stop
           this
           current
           of
           Infidelity
           and
           Prophaness
           which
           threatens
           to
           overwhelm
           these
           Nations
           .
        
         
           How
           far
           Men
           in
           Power
           ,
           according
           to
           their
           several
           stations
           ,
           are
           oblidg'd
           to
           intermedle
           in
           point
           of
           Conscience
           ,
           I
           shall
           not
           now
           enquire
           .
           But
           sure
           I
           am
           in
           point
           of
           Policy
           ,
           it
           is
           become
           no
           less
           than
           necessary
           .
           For
           the
           writers
           of
           this
           Strein
           have
           given
           broad
           Hints
           ,
           that
           they
           are
           as
           little
           Friends
           to
           our
           Government
           ,
           as
           our
           Religion
           .
           This
           Man
           can
           say
           ,
           
             That
             Magistrates
             are
             made
             for
             the
             People
             ,
          
           and
           every
           one
           knows
           ,
           what
           
             Doctrines
             of
             Rebellion
          
           men
           are
           wont
           to
           insinuate
           by
           this
           saying
           .
           And
           again
           he
           says
           .
           
             That
             God
             alone
             ,
             and
             such
             as
             are
             inspir'd
             by
             him
             can
             prescribe
             Injunctions
          
           
           
             relating
             to
             the
             World
             to
             come
             ,
             whilst
             Human
             Powers
             regulate
             the
             Affairs
             of
             this
             .
          
           By
           which
           't
           is
           plain
           his
           meaning
           is
           ,
           that
           they
           have
           nothing
           to
           do
           ,
           to
           meddle
           any
           way
           in
           the
           Affairs
           of
           Religion
           
           Now
           what
           would
           this
           man
           have
           said
           ,
           if
           he
           durst
           have
           spoke
           as
           plainly
           of
           Government
           as
           he
           hath
           done
           of
           Religion
           ?
        
         
           Whosoever
           observes
           these
           men's
           way
           of
           writing
           as
           to
           this
           one
           point
           ,
           will
           be
           convinc'd
           they
           deserve
           to
           be
           look'd
           too
           ;
           Their
           Numbers
           grow
           Formidable
           ,
           They
           begin
           to
           speak
           out
           their
           Infidelity
           and
           Prophaness
           ,
           as
           plain
           as
           some
           of
           them
           do
           Treason
           ;
           they
           are
           secretly
           forming
           themselves
           into
           Clubs
           &
           Caballs
           ,
           and
           have
           their
           Emissaries
           into
           all
           parts
           ,
           which
           are
           supported
           by
           Contributions
           :
           And
           I
           make
           little
           doubt
           ,
           but
           that
           their
           design
           is
           at
           length
           to
           shew
           us
           ,
           That
           all
           Dominion
           as
           well
           as
           Religion
           is
           founded
           in
           Reason
           .
        
      
       
         
         
           POSTSCRIPT
           .
        
         
           I
           Have
           designedly
           left
           the
           consideration
           of
           those
           Passages
           he
           cites
           out
           of
           the
           Fathers
           ,
           to
           the
           last
           ,
           to
           be
           consider'd
           by
           themselves
           ;
           because
           many
           Persons
           who
           will
           read
           the
           rational
           part
           ,
           don't
           care
           for
           troubling
           themselves
           with
           the
           examination
           of
           these
           .
           And
           indeed
           ,
           because
           I
           design'd
           to
           dwell
           much
           longer
           upon
           them
           ,
           than
           I
           find
           the
           length
           of
           this
           Letter
           already
           will
           permit
           .
        
         
           The
           very
           Quoting
           of
           the
           Fathers
           ,
           is
           a
           confutation
           of
           himself
           ;
           for
           if
           there
           be
           no
           other
           ground
           of
           Perswasion
           but
           Evidence
           ,
           what
           can
           the
           Authority
           of
           the
           Fathers
           signify
           to
           encline
           Mens
           Assent
           either
           one
           way
           or
           the
           other
           ?
           and
           indeed
           of
           Scripture
           it self
           ?
           All
           
             Quotations
             Divine
          
           or
           Human
           are
           useless
           &
           impertinent
           upon
           his
           Principles
           .
           For
           what
           he
           wou'd
           perswade
           by
           them
           is
           evident
           in
           it self
           or
           it
           is
           not
           .
           If
           it
           be
           
           evident
           ,
           we
           shall
           certainly
           believe
           it
           ,
           let
           who
           will
           say
           it
           ;
           but
           if
           the
           truth
           of
           it
           be
           not
           evident
           from
           the
           nature
           of
           the
           thing
           it self
           ,
           all
           the
           Pompous
           Citations
           in
           the
           World
           signify
           nothing
           .
        
         
           He
           was
           sensible
           of
           this
           ,
           and
           that
           is
           the
           true
           reason
           why
           he
           gives
           the
           Fathers
           as
           foul
           language
           ,
           as
           he
           doth
           the
           modern
           Clergy
           ;
           not
           considering
           that
           the
           same
           objection
           holds
           against
           the
           Bible
           it self
           .
           For
           if
           the
           Authority
           of
           God
           be
           not
           a
           ground
           of
           Perswasion
           ,
           then
           a
           Text
           out
           of
           the
           Bible
           will
           be
           of
           as
           little
           ●orce
           ,
           as
           a
           Quotation
           out
           of
           any
           fabulous
           Heathen
           Author
           ,
           to
           influenceo
           ur
           Assent
           to
           any
           Proposition
           .
        
         
           He
           introduces
           them
           after
           the
           most
           scornful
           manner
           he
           could
           contrive
           ,
           and
           says
           ,
           that
           the
           mentioning
           of
           
             Schutcheons
             puts
             him
             in
             mind
             of
             the
             Judgment
             of
             the
             Primitive
             Church
             .
          
           And
           in
           another
           place
           he
           hath
           this
           expression
           ,
           by
           way
           of
           ridicule
           ,
           
             The
             Fathers
             ,
             The
             admir'd
             Fathers
             ▪
          
           their
           Opinions
           he
           calls
           Whymsies
           .
           And
           their
           Works
           
             insuperable
             Labyrinths
          
           .
           And
           calls
           the
           just
           Esteem
           we
           have
           for
           them
           ,
           
             A
             Blind
          
           
           
             Veneration
             for
             those
             who
             liv'd
             before
             us
             .
          
           He
           never
           mentions
           them
           without
           the
           
             greatest
             contemt
          
           ,
           and
           says
           ,
           
             He
             is
             not
             to
             be
             put
             out
             of
             countenance
             by
             Venerable
             names
             ,
             and
             Pompous
             Citations
             ,
             that
             have
             no
             value
             ,
             but
             such
             as
             an
             ugly
             Rust
             and
             Colour
             give
             antient
             Coins
             .
          
        
         
           But
           this
           similitude
           that
           he
           designs
           by
           way
           of
           derision
           ,
           doth
           very
           well
           express
           the
           worth
           and
           usefulness
           of
           the
           Fathers
           .
           For
           as
           antient
           Coins
           are
           now
           of
           no
           greater
           intrinsick
           value
           than
           the
           bare
           weight
           of
           the
           Metal
           they
           are
           made
           of
           ;
           yet
           they
           are
           of
           excellent
           use
           to
           give
           us
           light
           into
           the
           times
           and
           customs
           of
           Antiquity
           ,
           and
           upon
           that
           score
           are
           of
           vasily
           greater
           value
           than
           any
           modern
           Coins
           .
           So
           it
           is
           with
           the
           Fathers
           ;
           they
           were
           Men
           ,
           and
           wrote
           like
           such
           ;
           and
           thô
           we
           should
           grant
           that
           some
           of
           their
           works
           ,
           are
           not
           in
           themselves
           more
           excellent
           than
           what
           hath
           been
           written
           in
           after
           ages
           ;
           yet
           these
           Writings
           of
           theirs
           are
           much
           more
           to
           be
           valu'd
           ,
           because
           they
           liv'd
           nearer
           the
           times
           of
           Christ
           and
           his
           Apostles
           ,
           and
           therefore
           had
           greater
           advantages
           of
           coming
           to
           right
           apprehensions
           
           of
           all
           things
           relating
           to
           Christianity
           ,
           than
           it
           is
           possible
           for
           any
           after
           them
           to
           have
           .
           Not
           but
           that
           some
           of
           them
           seem
           to
           have
           wrote
           by
           a
           more
           peculiar
           influence
           of
           the
           Spirit
           .
        
         
           And
           therefore
           this
           Mans
           arrogant
           treatment
           of
           the
           Fathers
           ,
           puts
           me
           in
           mind
           of
           that
           passage
           of
           the
           
             ignorant
             Childrens
             reviling
             the
             Prophet
             ,
             and
             calling
             him
             Baldpate
          
           ;
           who
           saw
           nothing
           of
           him
           beyond
           those
           
             common
             infirmities
          
           that
           are
           incident
           to
           
             Human
             Nature
          
           ,
           and
           did
           not
           discern
           any
           thing
           of
           the
           Divine
           Spirit
           that
           was
           in
           him
           .
        
         
           We
           do
           not
           blindly
           and
           implicitely
           acquiesce
           in
           any
           thing
           they
           say
           ,
           but
           we
           have
           a
           just
           Veneration
           for
           them
           ,
           and
           deserence
           to
           their
           Authority
           ;
           And
           if
           he
           could
           have
           produced
           any
           thing
           from
           them
           which
           had
           made
           against
           us
           ,
           we
           would
           have
           own'd
           he
           had
           gaind
           a
           great
           point
           .
           But
           all
           the
           Citations
           he
           produces
           ,
           are
           only
           to
           prove
           that
           the
           things
           reveal'd
           under
           the
           Gospel
           ,
           were
           call'd
           Mysteries
           under
           the
           Law
           ;
           and
           That
           the
           Vail
           is
           taken
           away
           ,
           both
           which
           we
           allow
           .
           Let
           him
           bring
           one
           Text
           out
           of
           the
           Bible
           ,
           or
           one
           Quotation
           out
           of
           the
           
           Fathers
           ,
           to
           prove
           that
           the
           Vail
           is
           taken
           away
           in
           the
           sence
           that
           we
           deny
           ,
           (
           
             i.
             e.
          
           )
           in
           respect
           of
           the
           true
           Nature
           ,
           and
           real
           Properties
           of
           those
           things
           which
           we
           call
           Mysteries
           For
           that
           it
           is
           taken
           away
           as
           to
           the
           Existence
           of
           those
           things
           ,
           and
           as
           to
           the
           Relation
           they
           have
           to
           us
           ,
           as
           to
           the
           intent
           and
           design
           of
           them
           we
           allow
           .
        
         
           And
           this
           is
           a
           sufficient
           answer
           to
           all
           his
           Quotations
           ,
           if
           he
           brought
           a
           thousand
           more
           to
           the
           same
           purpose
           he
           hath
           don
           these
           .
           However
           I
           shall
           consider
           them
           in
           particular
           .
           And
        
         
           1.
           
           He
           says
           *
           
             Clemens
             Alexandrinus
          
           hath
           the
           same
           notion
           of
           Mysteries
           with
           him
           .
           For
           he
           says
           the
           Christian
           Discipline
           was
           call'd
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             Illumination
             ,
             because
             it
             brought
             hidden
             things
             to
             light
             .
          
           Very
           true
           .
           
             But
             not
             because
             it
             brought
             them
             so
             to
             light
             ,
             as
             to
             discover
             the
             real
             Nature
             and
             Properties
             of
             every
             thing
             reveal'd
             ;
             and
             give
             us
             as
             clear
             and
             distinct
             notions
             of
             all
             divine
             things
             as
             they
             are
             in
             themselves
             ,
             as
             we
             have
             even
             of
             sensible
             Objects
             ,
          
           Which
           this
           
           Man
           ridiculously
           contends
           for
           .
           And
           this
           he
           would
           have
           seen
           if
           he
           had
           read
           but
           Ten
           Lines
           farther
           ,
           where
           he
           has
           this
           Expression
           ,
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &c.
           
        
         
           By
           which
           he
           affirms
           the
           nature
           of
           God
           ,
           to
           be
           above
           all
           we
           can
           conceive
           or
           speak
           of
           him
           .
           So
           that
           't
           is
           plain
           the
           Father
           in
           direct
           opposition
           to
           this
           Scribler
           ,
           is
           of
           opinion
           that
           God
           is
           still
           Mysterious
           ,
           notwithstanding
           all
           the
           Revelations
           we
           have
           of
           him
           .
        
         
           The
           whole
           drift
           of
           the
           former
           part
           of
           that
           5th
           .
           Book
           ,
           is
           to
           shew
           that
           the
           true
           nature
           of
           FAITH
           ,
           consists
           in
           giving
           our
           assent
           to
           the
           truth
           of
           things
           which
           we
           cannot
           know
           ,
           upon
           the
           Authority
           of
           God
           ;
           and
           to
           this
           he
           applies
           that
           Text
           of
           the
           Apostle
           ,
           1.
           
           Cor.
           2.
           5
           where
           he
           adviseth
           us
           
             that
             our
             Faith
             should
             not
             be
             founded
             on
             the
             Wisdom
             of
             Men
             ,
          
           who
           as
           he
           explains
           it
           
             pretend
             to
             make
             us
             know
             every
             thing
             we
             believe
             .
          
           But
           on
           the
           
             Veracity
             of
             God
          
           ,
           who
           saves
           
           us
           by
           
             pure
             Faith
          
           ,
           without
           that
           Evidence
           of
           the
           thing
           it self
           ,
           which
           some
           Men
           require
           .
           The
           Father
           's
           own
           words
           are
           these
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           and
           therefore
           he
           elegantly
           calls
           Faith
           
             the
             Ears
             of
             the
             Soul
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           because
           by
           this
           we
           are
           dispos'd
           ,
           to
           listen
           to
           Discourses
           of
           those
           things
           which
           we
           cannot
           comprehend
           .
           Not
           that
           he
           supposes
           we
           are
           ignorant
           of
           the
           meaning
           of
           any
           Proposition
           we
           believe
           ,
           and
           therefore
           he
           says
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
        
         
           
             There
             is
             no
             Knowledg
             without
             Faith
             ,
             no●
             Faith
             without
             Knowledg
             .
          
        
         
           And
           he
           here
           makes
           a
           manifest
           difference
           ,
           between
           that
           Assent
           which
           is
           
           the
           immediate
           effect
           of
           Knowledg
           ,
           and
           that
           which
           is
           properly
           Faith.
           And
           then
           asketh
           this
           Question
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           
             Who
             is
             so
             estranged
             from
             God
             ,
             so
             much
             an
             Infidell
             ,
             as
             not
             to
             believe
             him
             upon
             his
             word
             ;
             but
             require
             the
             same
             Evidence
             ,
             and
             clear
             Knowledg
             of
             the
             things
             reveal'd
             from
             God
             ,
             as
             he
             requires
             from
             men
             ?
          
           I
           answer
           ,
           This
           Man
           of
           unparallel'd
           Impudence
           ,
           who
           hath
           quoted
           this
           same
           
             5th
             Book
          
           of
           his
           ,
           against
           himself
           and
           us
           ,
           to
           prove
           the
           quite
           contrary
           to
           what
           he
           thus
           positively
           asserts
           .
        
         
           The
           next
           Father
           he
           Q●otes
           against
           us
           ,
           is
           
             Justin
             Martyr
          
           .
           Who
           says
           ,
           
             Moses
             with
             his
             hands
             stretcht
             out
             at
             the
             Battle
             with
             the
             Amalakstes
             ,
             was
             a
             Type
             of
             Christ
             Crucified
             .
          
           And
           He
           useth
           these
           words
           
             Tipe
             ,
             Simbol
             ,
             Mystery
          
           &c.
           to
           
             signify
             things
             once
             hid
             ,
             but
             now
             reveal'd
             .
          
           So
           do
           we
           all
           to
           this
           day
           use
           these
           
           words
           ,
           to
           express
           those
           things
           which
           were
           once
           hid
           ,
           and
           now
           reveal'd
           ;
           and
           yet
           there
           are
           Mysteries
           in
           the
           Christian
           Religion
           for
           all
           that
           .
           And
           if
           he
           will
           look
           into
           his
           Tract
           of
           a
           
             True
             Confession
             of
             Faith
          
           ,
           He
           will
           never
           again
           cite
           this
           Father
           against
           us
           ,
           at
           least
           in
           this
           Controversy
           ;
           but
           call
           him
           all
           to
           nought
           as
           he
           hath
           done
           us
           .
           When
           he
           had
           been
           speaking
           of
           the
           Union
           of
           the
           Divine
           and
           Human
           Nature
           in
           the
           Person
           of
           Christ
           ,
           and
           propos'd
           many
           intricate
           and
           insuperable
           difficulties
           concerning
           this
           Article
           of
           our
           Faith
           ,
           Perhaps
           says
           he
           
             these
             unconceivable
             difficulties
             may
             perplex
             your
             mind
             ,
             and
             stagger
             your
             Faith.
             As
             for
             me
             when
             I
             am
             in
             ,
             any
             perplexity
             about
             these
          
           CHRISTIAN
           MYSTERIES
           ,
           
             I
             cry
             out
          
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           
             That
             those
             things
             of
             our
             Religion
             are
             above
             our
             faculties
             of
             Knowledg
             ,
             above
             REASON
             ,
             above
             the
             capacities
             of
             created
             Nature
             .
          
        
         
         
           And
           it
           follows
           ,
           
             That
             there
             is
             no
             other
             Solution
             to
             be
             given
             of
             these
             things
             ,
             but
             that
             of
             a
             READY
             FAITH
          
           He
           argues
           moreover
           ,
           the
           impossibility
           of
           coming
           to
           the
           true
           knowledg
           of
           these
           Divine
           Objects
           ,
           
             from
             the
             disproportion
             there
             is
             between
             them
             ,
             and
             our
             present
             capacities
             .
          
           And
           ask's
           this
           Question
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           
             With
             what
          
           Confidence
           
             can
             ye
             go
             about
             to
             give
             an
             exact
             Solution
             of
             Divine
             things
             ?
          
           I
           leave
           this
           man
           who
           is
           concern'd
           ,
           to
           give
           him
           an
           answer
           .
        
         
           The
           next
           Quotation
           is
           out
           of
           Tertullian
           ,
           who
           hath
           this
           expression
           in
           his
           Apology
           .
           
             Cum
             vel
             ex
             Formâ
             omnibus
             Mysteriis
             silentij
             fiides
             habeatur
          
           &c.
           
           He
           is
           in
           that
           place
           defending
           the
           Christians
           ,
           from
           those
           crimes
           of
           
             Incest
             ,
             Adultery
          
           ,
           and
           murdering
           of
           Children
           ,
           which
           the
           Heathen
           charged
           them
           ,
           as
           being
           guilty
           of
           in
           there
           meetings
           .
           That
           they
           were
           groundless
           Rumours
           and
           nothing
           more
           ,
           He
           argues
           thus
           ;
           
           
             These
             things
             must
             be
             first
             discovered
             either
             by
             our selves
             ,
             or
             others
             ;
             not
             by
             others
             ,
             because
             they
             have
             no
             way
             to
             know
             them
             ,
             but
             by
             such
             as
             are
             privy
             to
             them
             ;
             not
             by
             our selves
             ,
             for
             none
             who
             are
             guilty
             of
             such
             horrid
             Crimes
             ,
             would
             discover
             things
             which
             must
             expose
             them
             to
             the
             immediate
             punishment
             of
             the
             Laws
             ,
             tho
             the
             vengeance
             of
             God
             were
             deser'd
             .
          
        
         
           
             And
             the
             force
             of
             the
             comparison
             with
             the
             Heathen
             Mysteries
             lies
             in
             this
             .
             If
             the
             Samothracian
             and
             Elusinian
             Mysteries
             are
             kept
             so
             secret
             ,
             which
             are
             not
             of
             such
             dangerous
             consequence
             to
             discover
             ;
             How
             much
             more
             must
             you
             think
             such
             Herrid
             and
             dangerous
             Mysteries
             as
             you
             suppose
             ours
             to
             be
             ,
             will
             be
             kept
             secret
             .
          
           And
           his
           In●erence
           is
           very
           natural
           viz
           
             That
             these
             things
             must
             needs
             be
             meer
             Rumour
             ,
             since
             if
             they
             were
             true
             they
             would
             not
             be
             discover'd
          
           ;
           or
           ,
           
             if
             they
             were
             discover'd
             ,
             must
             expect
             no
             mercy
             from
             the
             Heathen
             ,
             who
             would
             be
             sure
             not
             to
             spare
             them
             .
          
           And
           therfore
           he
           says
           .
        
         
           
             Dicimur
             sceleratissimi
             ,
             dicimur
             tamen
             semper
             ;
             nec
             vos
             quod
             tam
             diù
             Dicimur
             eruere
             cu●atis
             .
             Ergò
             aut
             cruite
             si
             creditis
             ,
             aut
             nolite
             credere
             qui
             non
             eruis●is
             .
          
        
         
         
           This
           is
           the
           whole
           scope
           of
           the
           place
           ,
           and
           how
           this
           man
           will
           wrest
           his
           Inference
           out
           of
           it
           .
           
             Ergò
             ,
             There
             are
             no
             Mysteries
             in
             Christianity
             ,
          
           I
           can't
           imagine
           .
        
         
           The
           last
           He
           cites
           is
           Origen
           .
           Who
           says
           ,
           
             That
             the
             Doctrines
             of
             our
             Religion
             do
             all
             agree
             with
             our
             COMMON
             NOTIONS
             .
          
           (
           i.
           e.
           )
           as
           far
           as
           we
           are
           able
           to
           know
           of
           them
           .
           But
           this
           doth
           not
           prove
           ,
           
             That
             there
             is
             nothing
             more
             intended
             by
             them
             ,
             than
             what
             we
             Know
             as
             well
             ,
             as
             we
             do
             the
             ordinary
             Objects
             of
             our
             Senses
             .
          
        
         
           Again
           He
           says
           
             The
             Land
             of
             Promise
             was
             a
             Type
             of
             Heaven
             .
          
           This
           Mans
           Inference
           is
           ,
           
             Ergò
             ,
             Now
             this
             is
             known
             ,
             the
             state
             and
             condition
             of
             the
             blest
             in
             Heaven
             can
             be
             no
             Mystery
             to
             us
             .
          
        
         
           That
           whole
           sixth
           Book
           of
           his
           against
           Celsus
           is
           to
           shew
           ,
           the
           direct
           contrary
           to
           what
           this
           man
           infists
           upon
           in
           his
           last
           Chap.
           viz.
           To
           prove
           against
           that
           Heretick
           ,
           
             That
             the
             Mysteries
             of
             the
             Christian
             Religion
             ,
             were
             not
             originally
             deriv'd
             from
             the
             Idolatrous
             and
             Superstitious
          
           
           
             Customs
             of
             the
             Heathen
          
           .
           Let
           him
           answer
           that
           Book
           before
           he
           sets
           about
           answering
           Mine
           .
        
         
           These
           are
           all
           his
           Pompous
           Citations
           from
           the
           Fathers
           ,
           to
           prove
           what
           no
           one
           denies
           .
           
             That
             the
             Vail
             is
             removed
          
           ,
           and
           that
           therefore
           nothing
           in
           Christianity
           ,
           
             no
             not
             the
             Nature
             of
             God
             is
             Mysterious
             .
          
        
         
           Now
           after
           all
           I
           find
           this
           is
           no
           new
           Heresy
           ,
           but
           an
           old
           one
           of
           Eunomius
           reviv'd
           ,
           who
           affirmed
           ,
           
             The
             Real
             true
             Nature
             of
             God
             to
             be
             intelligible
             by
             us
             ,
          
           
           which
           was
           long
           agoe
           con●ured
           in
           all
           the
           branches
           of
           it
           by
           St.
           Basil.
           
        
         
           It
           is
           to
           no
           purpose
           to
           heap
           up
           Quotations
           here
           ,
           to
           prove
           that
           the
           opinion
           of
           the
           Fathers
           was
           ,
           
             That
             we
             know
             nothing
             of
             the
             true
             Nature
             of
             God
             ,
          
           there
           is
           not
           any
           thing
           which
           occurs
           more
           frequently
           in
           them
           ,
           and
           that
           they
           are
           more
           express
           in
           .
           
             Greg
             :
             Nazianzen
          
           calls
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           in
           the
           same
           Hym
           
           to
           God
           he
           hath
           this
           verse
           .
        
         
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
        
         
           
             How
             can
             the
             mind
             frame
             any
             Notion
             of
             thee
             ,
             who
             art
             incomprehensible
             ?
          
        
         
           Having
           thus
           shewn
           to
           how
           little
           purpose
           his
           Citations
           out
           of
           the
           Fathers
           are
           ,
           and
           how
           the
           Nature
           of
           God
           is
           truely
           Mysterious
           ;
           Because
           what
           I
           have
           spoke
           ,
           concerning
           our
           manner
           of
           forming
           Idea's
           of
           God
           and
           the
           things
           of
           another
           World
           ,
           may
           look
           a
           little
           odd
           at
           first
           sight
           ;
           as
           if
           I
           turned
           all
           Religion
           into
           Allegory
           ,
           and
           by
           that
           means
           destroy
           the
           Reality
           and
           Substance
           of
           it
           .
           I
           shall
           shew
           that
           this
           is
           no
           new
           Doctrine
           of
           mine
           ,
           but
           the
           opinion
           of
           the
           Fathers
           .
        
         
           
           
             way
             of
             intercourse
             with
             Men
             ,
             but
             by
             taking
             on
             him
             our
             Senses
             and
             Affections
             ,
             by
             which
             he
             accommodates
             ,
             the
             insupportable
             Majesty
             of
             his
             Nature
             ,
             to
             our
             ●rail
             and
             imperfect
             state
             .
          
        
         
         
           Deus
           non
           potuit
           humanos
           congressus
           inire
           ,
           nisi
           humanos
           &
           sensus
           &
           affectus
           suscepisset
           ,
           per
           quos
           vim
           Majestatis
           suae
           intolerabilem
           ,
           utique
           humanae
           mediocritati
           humilitate
           temperaret
           .
        
         
           
             Gregory
             Nyssen
          
           discoursing
           at
           large
           ,
           
           how
           the
           sacred
           Style
           was
           accommodated
           to
           our
           Capacity
           ,
           by
           expressing
           the
           nature
           of
           God
           and
           divine
           things
           ,
           under
           the
           notion
           of
           such
           things
           as
           are
           familiar
           to
           us
           ;
           adds
           these
           words
           ,
           
             For
             how
          
           says
           he
           
             could
             that
             Immensity
             be
             contain'd
             in
             a
             little
             ?
             were
             it
             not
             that
             those
             things
             are
             brought
             down
             to
             our
             shallow
             Capacities
             .
          
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           Dionysius
           speaking
           of
           this
           Symbolical
           and
           Figurative
           way
           of
           conceiving
           ,
           and
           expressing
           the
           things
           of
           another
           World
           ,
           call's
           those
           things
           by
           which
           
           they
           are
           represented
           to
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           
             signa
             ,
             figmenta
          
           ,
           which
           is
           better
           render'd
           by
           the
           english
           word
           Substitutes
           .
           And
           he
           adds
           that
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           are
           the
           Substitutes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Those
           things
           which
           have
           Form
           and
           Figure
           ,
           are
           the
           Representatives
           of
           those
           Divine
           Things
           which
           have
           none
           .
           Again
        
         
           Dionysius
           says
           it
           is
           impossible
           for
           us
           
           to
           contemplate
           the
           nature
           of
           immaterial
           Objects
           ,
           any
           other
           way
           than
           by
           help
           of
           those
           notions
           ,
           we
           frame
           of
           those
           things
           which
           are
           material
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           St.
           Cyrill
           says
           that
           our
           manner
           of
           conceiving
           Divine
           things
           ,
           is
           by
           Examples
           or
           Similitudes
           ;
           after
           the
           same
           gross
           manner
           we
           represent
           the
           heavenly
           Orbs
           upon
           a
           piece
           of
           Paper
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
         
           
             Gregory
             Nazianzen
          
           discourses
           fully
           ,
           
           how
           nothing
           is
           more
           evident
           than
           that
           there
           is
           a
           God
           ,
           thô
           at
           the
           same
           time
           we
           are
           not
           able
           to
           conceive
           or
           express
           what
           he
           is
           ;
           and
           hath
           these
           remarkable
           words
           ,
           concerning
           our
           manner
           of
           conceiving
           the
           things
           of
           another
           world
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           By
           which
           he
           plainly
           supposes
           it
           as
           impossible
           for
           us
           ,
           whilst
           we
           are
           immers'd
           in
           these
           gross
           Bodies
           ,
           to
           frame
           any
           conceptions
           of
           Spiritual
           things
           ,
           without
           the
           help
           of
           worldly
           Objects
           ;
           as
           it
           is
           for
           us
           to
           overtake
           our
           shadow
           ,
           or
           to
           see
           in
           the
           dark
           .
        
         
           It
           is
           ordinary
           with
           the
           Fathers
           ,
           speaking
           of
           God
           to
           say
           ,
           That
           when
           we
           conceive
           him
           as
           being
           a
           Substance
           ,
           as
           being
           Wise
           and
           Holy
           ,
           nay
           as
           having
           Life
           ,
           &c.
           they
           are
           all
           but
           
             Figurative
             Representations
          
           of
           something
           in
           God
           
           which
           transcends
           all
           that
           we
           can
           imagin
           .
        
         
           Dionysius
           ,
           or
           whoever
           was
           Author
           
           of
           those
           Books
           which
           go
           under
           his
           Name
           ,
           says
           ,
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           And
           accordingly
           in
           his
           
             Mystical
             Theology
          
           ,
           speaking
           of
           the
           nature
           of
           our
           present
           knowledg
           of
           God
           and
           spiritual
           things
           ,
           says
           very
           aptly
           that
           this
           is
           ,
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
        
         
           And
           therefore
           God
           in
           the
           writings
           of
           the
           Fathers
           is
           call'd
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             without
             Existence
             ,
             without
             Substance
             ,
             without
             a
             Mind
             ,
             without
             Life
             .
          
           Not
           by
           way
           of
           Privation
           ,
           as
           
             Marius
             Victorinus
          
           in
           his
           4th
           .
           Book
           against
           Arius
           observes
           ,
           but
           by
           way
           of
           Excellence
           .
           Because
           the
           notions
           affixt
           to
           these
           words
           ,
           express
           nothing
           of
           the
           true
           nature
           of
           the
           things
           when
           refer'd
           
           to
           God.
           Very
           agreeable
           to
           what
           the
           Apostle
           says
           ,
           Acts
           17
           ▪
           27.
           
           Where
           he
           expresseth
           the
           Knowledg
           we
           have
           of
           God
           ,
           by
           
             Feeling
             after
             him
          
           .
           The
           Original
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           very
           expressive
           ,
           for
           it
           signifies
           the
           greping
           for
           a
           thing
           in
           the
           dark
           .
        
         
           
             Clemens
             Alexandrinus
          
           speaking
           of
           
           the
           method
           we
           have
           of
           coming
           to
           know
           the
           nature
           of
           God
           ,
           says
           ,
           
             That
             the
             utmost
             we
             can
             arrive
             to
             ,
             is
             to
             know
             what
             he
             is
             not
             ,
             and
             not
             what
             he
             is
             .
          
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           And
           thus
           we
           see
           how
           little
           reason
           this
           man
           had
           to
           quote
           those
           Fathers
           who
           ,
           he
           tells
           us
           ,
           
             have
             the
             good
             luck
             to
             be
             both
             the
             New
             ,
             and
             the
             Old
             of
             the
             World.
          
           But
           His
           Heresy
           is
           as
           old
           as
           Eunomius
           ,
           and
           now
           reviv'd
           by
           this
           UPSTART
           
             as
             he
             very
             aptly
             calls
             himself
             .
          
           And
           I
           think
           we
           may
           well
           call
           this
           
             New
             Old
          
           Sect
           of
           his
           ,
           the
           Genesticks
           of
           our
           Age
           ,
           since
           they
           are
           a
           profound
           sort
           of
           people
           ,
           
           who
           set
           up
           for
           Knowing
           every
           thing
           ,
           and
           Believing
           nothing
           .
        
         
           He
           hopes
           in
           time
           to
           plead
           Prescription
           ,
           and
           that
           
             His
             Book
             too
             shall
             in
             after
             ages
             be
             valued
             ,
             as
             the
             Fathers
             are
             in
             this
             .
          
           But
           alas
           !
           thô
           he
           wants
           no
           qualification
           of
           Error
           ,
           and
           Impiety
           for
           this
           Ambition
           of
           his
           ;
           yet
           he
           hath
           not
           Wit
           and
           Learning
           enough
           ,
           to
           be
           a
           Heretick
           upon
           Record
           .
           Such
           Books
           as
           these
           seldom
           live
           any
           longer
           ,
           than
           till
           their
           Fallacies
           are
           laid
           open
           ;
           and
           then
           they
           perish
           ,
           and
           Rott
           with
           the
           Memory
           of
           their
           Authors
           .
           Whereas
           the
           Fathers
           (
           who
           are
           now
           in
           Heaven
           for
           defending
           that
           Truth
           ,
           which
           he
           hath
           labour'd
           to
           corrupt
           )
           will
           have
           their
           just
           Authority
           ,
           among
           all
           Pious
           and
           Learned
           Men
           to
           the
           end
           of
           the
           World.
           
        
         
           And
           now
           that
           I
           have
           done
           ,
           I
           must
           confess
           the
           Man
           was
           not
           worth
           my
           trouble
           ;
           but
           the
           Cause
           is
           richly
           so
           ,
           and
           it
           is
           our
           misfortune
           that
           we
           think
           no
           thing
           can
           gain
           upon
           the
           World
           but
           
           
             sound
             Reasoning
          
           and
           Argument
           .
           Whereas
           there
           have
           been
           many
           instances
           ,
           of
           the
           most
           odd
           and
           
             ridiculous
             Enthusiasts
          
           having
           in
           a
           short
           time
           Proselytes
           enough
           ,
           to
           bring
           Church
           and
           Sta●e
           into
           confusion
           .
           He
           hath
           as
           little
           of
           true
           
             Reasoning
             or
             Argument
          
           as
           any
           of
           them
           ,
           but
           his
           Pretence
           is
           plausible
           ;
           and
           those
           are
           the
           Books
           which
           do
           mischief
           in
           the
           World.
           And
           therefore
           I
           was
           not
           to
           consider
           the
           strength
           only
           of
           the
           Poyson
           ,
           but
           the
           constitution
           of
           the
           Age
           ,
           which
           seems
           strangely
           dispos'd
           for
           Infidelity
           ,
           and
           a
           Contemt
           of
           all
           Divine
           Revelation
           .
        
         
           Besides
           ,
           I
           have
           contriv'd
           this
           Letter
           ,
           so
           as
           to
           be
           an
           answer
           not
           only
           to
           him
           ,
           but
           to
           all
           the
           Opposers
           of
           Revelation
           and
           Mysteries
           .
           And
           I
           hope
           I
           may
           say
           ,
           I
           have
           done
           something
           towards
           the
           right
           stateing
           this
           whose
           Controversy
           ,
           which
           hath
           been
           hitherto
           so
           much
           mistaken
           on
           both
           Sides
           .
           For
           whilst
           Men
           on
           one
           hand
           ,
           expect
           a
           rational
           account
           ,
           and
           clear
           and
           distinct
           Idea's
           of
           what
           is
           wholly
           Unaccountable
           by
           ●●
           ▪
           
           and
           of
           which
           we
           can
           have
           no
           Conceptions
           at
           all
           .
           And
           on
           the
           other
           hand
           ▪
           men
           go
           about
           with
           endless
           labour
           ,
           to
           explain
           what
           is
           Inexplicable
           ;
           there
           can
           be
           no
           end
           of
           these
           Controversies
           which
           multiply
           upon
           us
           every
           day
           .
           But
           if
           we
           all
           agree
           to
           leave
           off
           speaking
           of
           what
           we
           know
           nothing
           of
           ,
           and
           freely
           own
           what
           we
           must
           confess
           whether
           we
           will
           or
           no
           ;
           
             That
             we
             can
             have
             no
             Ideas
             at
             all
             ,
             of
             the
             things
             of
             another
             World
             as
             they
             are
             in
             themselves
          
           ;
           and
           
             that
             our
             manner
             of
             conceiving
             them
             at
             present
             ,
             is
             by
             Intervention
             of
             the
             common
             Objects
             of
             this
             Life
             ,
          
           then
           the
           whole
           controversy
           will
           be
           reduced
           to
           a
           very
           short
           ●●●●●
           .
           And
           all
           the
           Revelations
           and
           
             Mysteries
             of
          
           Christianity
           ,
           establisht
           upon
           those
           foundations
           which
           Christ
           hath
           laid
           ;
           
             Not
             in
             the
             Wisdom
             of
             Men
             ,
             but
             in
             the
             Power
             of
             God.
             
          
        
         
           
             Trin
             Coll.
             Dub.
             
               May
               1.
               1697.
               
            
          
        
      
    
     
       
         
         
           ERRATA
        
         
           PAge
           10.
           line
           13.
           for
           Sences
           r.
           Senses
           .
           And
           so
           wherever
           the
           word
           is
           distinguish'd
           from
           Reason
           ,
           p.
           24.
           l.
           1.
           r.
           ground
           ,
           p.
           25.
           l.
           3.
           r.
           evidence
           ,
           p.
           30.
           l.
           3.
           r.
           perswasion
           ,
           p.
           63.
           l.
           3.
           r.
           of
           ,
           p.
           85.
           ult
           .
           r.
           deference
           ,
           p
           ▪
           134.
           l.
           20
           r.
           taught
           ,
           Ibid
           27.
           r.
           which
           is
           all
           that
           's
           meant
           ,
           p.
           143.
           l.
           7.
           
             r
             ▪
          
           cant
           ,
           p.
           156.
           l.
           8.
           r.
           Ratiocination
           ,
           p.
           185.
           l.
           11.
           r.
           after
           ,
           p.
           186.
           l.
           7.
           r.
           Magicians
           ,
           p.
           187.
           l.
           1.
           r.
           and
           ▪
           p.
           199.
           l.
           2.
           r.
           abstruse
           ,
           p.
           206.
           l.
           1.
           r.
           Arians
           ,
           p
           :
           219.
           l.
           18.
           r.
           fides
           ,
           p.
           222.
           l.
           23.
           r.
           Hymn
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A29845-e210
           
             P
             :
             87
             :
             
               Last
               Edition
            
             .
          
           
             1
             Cor
             :
             15
             :
             51
             ,
             52.
             
          
           
             1
             Joh
             :
             3
             :
             2.
             
          
           
             P.
             8
             ,
             9
             ,
             10
             
          
           
             P.
             11.
             
          
           
             P.
             13.
             
          
           
             P.
             18.
             
          
           
             P.
             16.
             
          
           
             *
             To
             make
             what
             is
             to
             be
             said
             upon
             this
             head
             more
             intelligible
             ,
             the
             Reader
             may
             take
             notice
             that
             by
             Evidence
             he
             means
             nothing
             more
             than
             the
             knowledge
             of
             a
             thing
             in
             the
             Mind
             .
             So
             that
             these
             two
             Expressions
             are
             the
             same
             .
             
               Evidence
               is
               the
               only
               ground
               of
               Perswasion
               ,
            
             and
             ,
             
               You
               can
               give
               your
               assent
               to
               nothing
               but
               what
               you
               know
               .
            
             All
             the
             difference
             is
             ,
             that
             one
             is
             plain
             ,
             and
             the
             other
             affectedly
             obscure
             .
             But
             I
             must
             use
             his
             own
             Cant
             ,
             otherwise
             thô
             I
             speak
             ever
             so
             much
             to
             the
             purpose
             ,
             he
             will
             not
             think
             himself
             answer'd
             .
          
           
             *
             To
             prevent
             all
             ambiguity
             ,
             I
             do
             not
             take
             the
             word
             Substance
             here
             strictly
             ,
             as
             it
             is
             oppos'd
             to
             the
             modes
             and
             accidents
             of
             the
             thing
             ,
             but
             as
             it
             includes
             them
             .
          
           
             P.
             43.
             
             &
             128.
             
          
           
             *
             That
             which
             may
             make
             this
             Paragraph
             obscure
             ,
             is
             the
             mistaking
             Evidence
             in
             the
             Mind
             ,
             or
             Knowledge
             ,
             for
             those
             proofs
             which
             are
             only
             the
             cause
             of
             it
             .
          
           
             *
             Not
             that
             worldly
             Objects
             can
             have
             any
             real
             likeness
             or
             resemblance
             of
             the
             things
             reveal'd
             ,
             but
             they
             are
             such
             as
             God
             hath
             made
             choice
             of
             for
             that
             purpose
             ;
             and
             therefore
             we
             may
             make
             this
             inference
             from
             his
             Wisdom
             ,
             that
             they
             bear
             the
             greatest
             analogy
             with
             them
             ,
             of
             any
             things
             that
             fall
             within
             the
             compass
             of
             our
             knowledge
             now
             .
          
           
             Lock
             of
             H.
             U.
             B.
             2.
             
             C.
             23.
             
          
           
             Lock
             of
             H.
             U.
             
          
           
             1.
             
             Cor.
             13.
             12.
             
          
           
             P.
             14.
             
          
           
             Rom.
             1.
             19.
             
          
           
             1
             Joh.
             57.
             
          
           
             *
             
               Thô
               we
               grant
               this
               Text
               was
               not
               quoted
               by
               the
               
                 Nicene
                 Council
              
               against
               the
               Arrians
               ,
               and
               is
               not
               found
               in
               many
               ancient
               Copies
               .
               Nay
               thô
               we
               shou'd
               grant
               that
               it
               was
               not
               originally
               in
               the
               Epistle
               of
               St.
               John
               ,
               it
               is
               however
               a
               good
               Argument
               for
               the
               Doctrine
               of
               the
               Trinity
               .
               For
            
             
               If
               it
               was
               a
               
                 Marginal
                 Note
              
               ,
               and
               so
               crept
               into
               the
               Text
               ,
               this
               however
               shews
               it
               to
               have
               been
               the
               Opinion
               of
               the
               most
               Ancient
               and
               Primitive
               Christians
               ,
               who
               put
               this
               Comment
               to
               the
               Text.
               
            
             
               If
               they
               say
               this
               was
               put
               in
               by
               the
               Orthodox
               ,
               it
               was
               done
               in
               opposition
               to
               Hereticks
               ,
               and
               this
               was
               a
               sufficient
               evidence
               of
               their
               firm
               belief
               of
               the
               Doctrine
               of
               the
               Trinity
               then
               .
            
             
               But
               if
               this
               Text
               was
               expung'd
               by
               the
               Arrians
               ,
               who
               ,
               as
               St.
               Ambrose
               observes
               of
               them
               ,
               were
               remarkable
               for
               this
               sort
               of
               fraudulent
               dealing
               with
               the
               Scriptures
               ,
               then
               there
               was
               a
               great
               deal
               of
               reason
               for
               restoring
               of
               it
               .
            
             
               Thô
               it
               be
               not
               in
               some
               Copies
               ,
               yet
               it
               is
               in
               others
               ,
               and
               those
               very
               antient
               And
               that
               which
               may
               give
               us
               a
               strong
               presumption
               that
               it
               is
               genuine
               ,
               is
               that
               it
               was
               quoted
               by
               St.
               Cyprian
               a
               considerable
               time
               before
               the
               
                 Nicene
                 Council
              
               :
               and
               before
               the
               
                 Arrian
                 Heresy
              
               ran
               so
               high
               ,
               or
               that
               it
               was
               so
               much
               for
               the
               interest
               of
               any
               party
               either
               to
               insert
               ,
               or
               expunge
               it
               .
            
             
               But
               however
               this
               be
               ,
               we
               are
               sure
               the
               Scriptures
               with
               it
               are
               
                 all
                 of
                 a
                 piece
              
               ,
               and
               very
               consistent
               with
               themselves
               .
               For
               the
               substance
               of
               this
               Text
               is
               plainly
               exprest
               in
               other
               places
               ,
               which
               they
               don't
               deny
               to
               be
               genuine
               .
               And
               we
               make
               no
               question
               but
               if
               it
               were
               in
               the
               power
               of
               our
               modern
               Hereticks
               of
               the
               same
               rank
               ,
               these
               too
               wou'd
               be
               left
               out
               of
               all
               those
               Copies
               ,
               which
               shou'd
               be
               transmitted
               to
               posterity
               .
            
          
           
             Athe.
             
          
           
             P.
             22.
             
          
           
             P.
             23.
             
          
           
             *
             It
             may
             be
             thought
             that
             I
             have
             taken
             a
             wrong
             Instance
             ,
             because
             at
             first
             sight
             ,
             it
             looks
             as
             if
             it
             was
             the
             consent
             only
             of
             her
             Will
             without
             any
             delusion
             of
             her
             Understanding
             .
             But
             on
             second
             thoughts
             you
             will
             find
             ,
             this
             is
             no
             other
             than
             to
             disbelieve
             the
             truth
             of
             the
             History
             ,
             which
             records
             this
             false
             perswasion
             of
             her
             Understanding
             as
             the
             temptation
             which
             prevail'd
             upon
             her
             ;
             for
             the
             consent
             of
             her
             Will
             did
             not
             follow
             ,
             till
             the
             Devil
             had
             remov'd
             her
             Objection
             from
             that
             saying
             of
             Gods
             ,
             in
             the
             day
             that
             thou
             eatest
             thereof
             thou
             shalt
             surely
             dye
             .
          
           
             P.
             42.
             
          
           
             Sect.
             2.
             
          
           
             P.
             25.
             
          
           
             P.
             26.
             
          
           
             P.
             46.
             
          
           
             Sect.
             3.
             
          
           
             P.
             6●
             .
          
           
             P.
             66.
             
          
           
             P.
             66.
             
          
           
             P.
             68.
             
          
           
             P.
             73.
             
          
           
             P.
             72.
             
          
           
             P.
             73.
             
          
           
             P.
             73.
             
          
           
             P.
             74.
             
          
           
             P.
             74.
             
          
           
             P.
             86.
             
          
           
             P.
             75.
             
          
           
             1.
             
             Cor.
             2.
             9.
             
          
           
             Letter
             to
             the
             Bp.
             of
             Worces
             :
             P.
             69
             ,
             70
             ,
             71.
             
          
           
             Sect
             ▪
             3.
             
             C.
             3.
             
          
           
             P.
             90.
             
          
           
             Math.
             26.
             27.
             
          
           
             P.
             90.
             
          
           
             ●
             Cor.
             3.
             12.
             13.
             
          
           
             P.
             109.
             
          
           
             Sect.
             3.
             
             C.
             4.
             
             P.
             120.
             
          
           
             P.
             126.
             
          
           
             P.
             126.
             
          
           
             P.
             127
             
          
           
             P.
             12●
             .
          
           
             P.
             129.
             
          
           
             P.
             130.
             
          
           
             P.
             131.
             
          
           
             P.
             132.
             
          
           
             P.
             133.
             
          
           
             P.
             134.
             
          
           
             P.
             135.
             
          
           
             P.
             136.
             
          
           
             P.
             137.
             
          
           
             P.
             138.
             
          
           
             P.
             139.
             
          
           
             P.
             139.
             
          
           
             P.
             110.
             
          
           
             P.
             140.
             
          
           
             P.
             139.
             
          
           
             C.
             5.
             
             P.
             144.
             
          
           
             P.
             145.
             
          
           
             P.
             150.
             
          
           
             2.
             
             Kings
             6.
             6.
             
          
           
             P.
             145.
             
          
           
             P.
             147
             ▪
             
          
           
             P.
             146.
             
          
           
             P.
             150.
             
          
           
             P
             ▪
             150.
             
          
           
             Sect.
             3.
             
             C.
             4.
             
             P.
             151.
             
          
           
             P.
             157.
             
          
           
             P.
             120.
             
          
           
             Acts.
             13.
             01.
             
          
           
             P.
             150.
             
          
           
             P.
             154
             
          
           
             P.
             165.
             
          
           
             Sect.
             3.
             
             C.
             6.
             
          
           
             P.
             163.
             
          
           
             P.
             141.
             
          
           
             P.
             167.
             
          
           
             Preface
             .
             P.
             2.
             
          
           
             P.
             172.
             
          
           
             Acts.
             24.
             14.
             
          
           
             1
             Cor.
             15.
             5.
             
          
           
             P.
             166.
             
          
           
             Preface
             .
             P.
             22.
             
          
           
             Preface
             to
             the
             Lady's
             Religion
             .
          
           
             Preface
             .
             P.
             19.
             
          
           
             Pref.
             
          
        
         
           Notes for div A29845-e22480
           
             *
             STROM
             .
             Lib.
             5.
             
          
           
             Basil
             :
             Con
             :
             Euno●
             
          
           
             Hymnus
             ad
             Deum
             .
          
           
             Contr.
             Marcionem
             .
             lib.
             2.
             
             Cap.
             27.
             
          
           
             Lib.
             12.
             contra
             Eunomium
             Haeret.
             
          
           
             Epist.
             9
             :
             ad
             Ti.
             
          
           
             Cap.
             1.
             de
             Cal
             :
             Hi.
             
          
           
             Orat.
             34.
             
          
           
             Cap.
             13.
             de
             Div.
             No
             :
          
           
             S●rom
             .
             Lib.
             5.