"tell me, therefore, what the words figni"fie; and keep me no longer in fufpence. "As foon as I understand them, I will then "tell you frankly, whether I believe them,

❝or no.

gra

"Well then (faid Novatianus) I will "tifie you, by telling you that you may "find the paffage, 1 John iv. 8. and the English of it is, God is love.

"That propofition (faid Afpafia) I most readily and firmly believe; but I find that "I could not believe it, till I understood "it. I heartily beg Eufebius's pardon, and

fincerely condemn mine own folly and "imprudence, in cenfuring what I ought "to have applauded. I will promise you, "I will go and hear him again; and shall now have a better opinion of him than

"The next time, that Novatianus vifited "Afpafia, the continued of the fame mind; "and feverely condemned herself; but applauded Eufebius: and thanked Novatia

nus, for taking fo kind and ingenious a "method of leading her into right senti"c ments upon that head. But was ready to "wonder, that he had not, before that, "seen the matter in the fame light;

as it appeared fo very obvious, now she had at"tended to it, and carefully confidered it. "I know, my friend, Pyrrho, that you are a fpeculative man; and will make re"flections

"flections on such a story, which would not

<< occur to others. -Inftead of news there- •

fore, or bufineffe, I thought it might not "be amiffe to fend you this ftory. If it "can afford you any useful hints, it is at your fervice. If not, accept it as a teftimony of my being ready to oblige you.

I am,

Yours, &c.

When Pyrrho had read this letter, Theophilus faid, that Novatianus had acted like a man of fense; and that he had clearly shown that men cannot believe what they do not underftand. How! (faid Pyrrho) is it poffible that Theophilus and I should think so much alike, upon fuch a fubject? Yes (faid Theophilus) and I further apprehend that, when the terms are explaned, and perfons of different fects and parties understand one another upon this head, they are more agreed, than is at first imagined. Pyrrho could hardly be perfuaded of this; and alleged, that it was the opinion of the infidels, that men must understand before they can believe; and he observed, that they commonly charged Chrif tians, and even divines, with being of the contrary opinion. You know very well, Theophilus, that The Author of Christianity not founded on argument has, in a fneering manner, said. "Though men cannot be all of

Q4

one

"one opinion, they may of one faith; which they hold, not in unity of understanding; "but (as our Liturgy well expreffes it) in the "bond of peace and unity of spirit."

And again, "I am fully perfuaded, that "the judging at all of religious matters is not "the proper province of reafon; or, indeed, "an affair where fhe has any concern.'

I need not point you out more paffages to the fame purpose, in an author, which you have fo much studied.

The Author of Christianity as old as the Creation [p. 199, &c. of the 12mo edition,] fais, "If I do not understand the terms of a pro

pofition; or if they are inconfiftent with "one another; or fo uncertain, that I know not what meaning to fix on them; here is nothing told me, and confequently no room for belief.-But, although defigning men very well know, that it is impoffible to believe, when we know not what it is we are to believe; or to believe an abfurd,

or contradictory, propofition; yet they; "because, without examination, people may "be brought to phanfy they believe fuch things; and it being their intereft to con"found mens understandings, and prevent all inquiry; craftily invented the notion of believing things above reafon. Here the ¢ ravings of an Enthufiaft are on a level with "the dictates of infinite wifdom, and non

fenfe is rendered most facred: Here a con"tradiction

"tradiction is of great use to maintain a doc"trine; that, when fairly stated, is not de"fenfible: Because, by talking backward "and forward, by ufing obfcure terms, and taking words in different fenfes, they may "eafily amufe and puzzle the people.

"On this foundation, Tranfubftantiation is "built; and most of those mysterious propofi"tions; about which, in former days, Chrif "tians fo frequently murthered each other. "But, if the Scripture was defigned to be understood, it must be within the reach of the "human understanding; and confequently "it cannot contain propofitions, that are "either above, or below, human understand"ing;" &c.

I need not repete more of that author's words. What has been mentioned, fufficiently points out his meaning.

Theophilus faid, that rational divines did not appear to him to think differently on that subject; though it was the mean, unworthy, and ungrateful method of those, who wrote against revelation, frequently to throw out the most severe reflections upon thofe very perfons, from whom they have learned all the beft principles they have.

How can it be the intereft of divines of learning and integrity, to confound mens understandings, and prevent all inquiry? Or who have done more to promote freedom of inquiry; or made a better use of it; than

fome

fome of the most celebrated divines of our own nation?

It is allowed, on all hands, that a fingle idea cannot be the object of affent or diffent. But, when a proposition is laid before us, and we are required to believe it; it is neceffary we should understand the words, in which it is expreffed, or delivered. Your friend, Novatianus, has clearly fhown that, as long as it continues in an unknown language, we can neither believe, nor know, any thing about it.

But, fuppofe we understand the words, in which any propofition is expreffed; or have in our minds the ideas fignified by those words; it does not follow from thence, that we must immediately believe that propofition to be true. No doctrine of divine revelation can poffibly contradict any principle of reafon, or be inconfiftent with it. Neither can any two doctrines, or propofitions, in divine revelation be contradictory to, or irreconcileable with, one another. In fuch cafes, the things propofed cannot be any part of divine revelation; though fome perfons may affert them to be fo. Or, if the words, in which they are expreffed, be contained in the divine writings, we may depend upon it, we have not yet found out the right meaning of those words.

If a propofition be felf-evident, or we perceive the truth of it, by intuition; or, if it

be