To proceed then to the Considerations that make up the former Part of this Epistle; I shall in the first place distinguish betwixt that which the Christian Religion it self teaches, and that which is taught by this or that Church or Sect of Christians, and much more by this or that particular Divine or Schoolman.
I Need not persuade you, who cannot but know it so well already, that there are many things taught about the Attributes and Decrees of God, the Mysteries of the Trinity, and Incarnation, and divers other Theological Subjects, about which not only private Christians, but Churches of Christians do not at all agree. There are too many Men, whose Ambition, or Boldness, or Self-conceit, or Interest, leads them to obtrude upon others, as parts of Religion, Things that are not only Strangers, but oftentimes Enemies to it. And there are others, who out of an indiscreet Devotion are so sollicitous to increase the Number and the Wonderfulness of Mysteries, that, to hear them propose and Discourse of things, one would judge, that they think it is the office of Faith, not to elevate, but to trample upon Reason; and that things are then fittest to be believ’d, when they are not clearly to be proved or understood. And indeed, when on the one side I consider the charitable design of the Gospel, and the candid simplicity that shines in what it proposes, or commands; and on the other side, what strange and wild Speculations and Inferences have been father’d upon it, not only in the Metaphysical Writings of some Schoolmen, but in the Articles of Faith of some Churches; I cannot but think, that if all these Doctrines are parts of the Christian Religion, the Apostles, if they were now alive, would be at best but Catechumini; and I doubt not but many of the nice Points that are now much valued and urg’d by some, would be as well disapproved by St. Paul, as by Aristotle; and should be as little entertain’d by an Orthodox Divine, as a Rigid Philosopher. I do not therefore allow all that for Gospel, which is taught for such in a Preachers Pulpit, or ev’n a Professors Chair. And therefore, if Scholastick Writers, of what Church soever, take the liberty of imposing upon the Christian Religion their Metaphysical Speculations, or any other meerly humane Doctrines, as matters of Faith, I who, not without some Examination, think Metaphysicks themselves not to have been for the most part over-well understood, and apply’d, shall make bold to leave all such private Doctrines to be defended by their own Broachers or Abettors; and shall deny, that it will follow, That in case of this multitude of Placets, which some bold Men have been pleased to adopt into the Catalogue of Christian Verities, any or all should be found inconsistent with right Reason, the Christian Religion must be so too. For by that name I understand onely that System of Reveal’d Truths that are clearly deliver’d in the Scriptures; or by legitimate and manifest consequences deduc’d thence. And by this one Declaration so many unnecessary and perhaps hurtful Retainers to Christianity will be at once thrown off, that I doubt not, but if you consider the Matter aright, you will easily discern, that by this first Distinction I have much lessen’d the work that is to be done by those that are to follow it.
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