aboves us, and belonging to a Wisdom superior
to ours.

Nor let it be said, that this will be an Argument for the admitting all Doctrines, however absurd, that may have been grafted upon the Chriftian Faith: Those which can plainly be proved not to belong to it, fall not under the Reasoning I have laid down : (and certainly none do belong to it which contradict either our clear, intuitive Knowledges or the evident Principles and Dictates of Reason.) I speak only of Difficulties which attend the Belief of the Gofpel in some of its pure and essential Doctrines, plainly and evidently delivered there, which being made known to us by a Revelation supported by Proofs that our Reason ought to admit, and not being such things as it can certainly know to be false, must be received by it as Obječts of Faith, tho they are such as it could not have discovered by any natural Means, and such as are difficult to be conceived, or satisfactorily explained by its limited Powers. If the glorious Light of the Gospel be sometimes overcast with Clouds of Doubt, so is the Eight of our Rec

Son

Son too. But shall we deprive ourselves of the Advantage of either, because those Clouds cannot perhaps be entirely removed while we remain in this mortal Life ? Shall we obftinately and frowardly shut our Eyes against that Day.Spring from on high that has visited us, because we are not as yet able to bear the

, full Blaze of his Beams ? Indeed, not even in Heaven itself, not in the highest State of Perfection to which a Finite Being can ever attain, will all the Counsels of Providence, all the Heini and the Depth of the infinite Wifdom of God, be ever disclosed or understood. Faith even then will be necessary, and there will be Mysteries which cannot be penetrated by the most exalted Archangel, and Truths which cannot be known by him otherwise than from Revelation, or believed upon any other Ground of Affent, than a submisive Confidence in the Divine Wisdom. What, then, shall Man presume that his weak and narrow Understanding is sufficient to guide him into all Truth, without any need of Revelation or Faith? Shall he complain that the Ways of God are not like his Ways, and past his finding out? True Philosophy, as well as true Chri

stianity,

ftianity, would teach us a wiser and modester Part. It would teach us to be content within

those Bounds which God has align'd to us, 2 Cor.x.5. cafting down Imaginations, and every high Thing

that exalteth itself against the Knowledge of God, and bringing into Captivity every Thought to the Obedience of Christ.