and to give a matter of fact fuch colors as they think it ought to wear. So that the fame thing is represented diverfe waies, and appears with almoft as many different Faces, as there are different Perfons in the World.

The fame may be obferv'd of any doctrine that is deliver'd; for it is drefs'd up after contrary manners, according as Men are well or ill difpos'd for the reception of it. He that is fond of an Opinion, and either hears or reads an expreffion, coming from a judicious Person, that may feem to favor it, is foon perfuaded that the other agrees perfectly with him; and will back his conceit with the judgment of one, whofe authority he thinks fufficient to recommend it. But if the Opinion thwart his inclination, and he wou'd fain be at liberty to reject it; then every argument is nicely examin'd, and fcarce any thing fhall be thought a fufficient demonftration of it.

We have every day moft notorious inftances of this common frailty, even in the best and fincereft Christians. Where is the Man that is wholly free from prejudice, and that does not find it the most difficult thing in nature to be truly and really impartial? How many Perfons that are wedded to an Hypothefis, do appeal to the Scriptures for the certainty of it? They feem to imagine that the Heads of the Apoftles were caft in the fame Mould with their own; that all the infpir'd Writers were throughly acquainted with their Schemes: and then to be fure the Holy Word of God does infallibly teach all their idle fancies. Thus do they unwittingly fall into a very dangerous error, and faften their own follies upon the infallible Spirit of God. On the other fide, when Men are obftinately fet against an Opinion, the bare

.....

found

found of a Scripture phrafe fhall be call'd a con demnation of it; and those that shall venture to defend it, muft expect to be charg'd with nothing less than Herefy and oppofing the Scripture. This is a matter of daily experience; fo that 'tis impoffible for any Man to be ignorant of it. The disease is fo deeply rooted in our nature, that the moft prudent and religious Perfons are in fome measure afflicted with it.

The ancient Fathers labour'd under the same misfortune. Tho' they were eminently pious, yet they felt the byafs of a corrupted nature. This is evident from their Writings, in which they have fhewn themselves to be but Men. We that live at a distance, and are not immediately interefted in their disputes, can obferve diverfe inftances of weakness, which we ought to pity, because they are neceffary frailties. They do fometimes load their Adverfaries with fuch Charges, as we can hardly esteem juft; and aggravate fome things, perhaps beyond their due measure. They do fometimes infift upon the flightest matters in the heat of their difputes; and lay great ftrefs upon fome arguments, which we cannot think conclufive. When they were poffefs'd of an Opinion, they feem'd as eager in the defence of it, as their Succeffors: and therefore we must not think it ftrange if they were fometimes too hafty, and took thofe things for fubftantial proofs, which when narrowly fearch'd by those who have more leisure and cooler thoughts, appear to have been little or nothing to the purpose.

Thus 'tis probable, that the Apoftles might have spoken many glorious things concerning the future flourishing State of the Church, &c. which Papias being acquainted with, and having an affection for

fome

fome earthly promifes, might eafily mistake for a temporal Reign of our Savior Chrift. Others that are pleafed with the fame thoughts, may ap ply Texts of Scripture in favor of them; and think this Doctrine contain'd in God's Word, because it is not exprefly contradicted by it. Such are the effects of a Warm Fancy, when it heartily efpouses an Opinion.

I do not now difpute concerning the truth of the Millenary Doctrine. If the abettors of it have (as perhaps they may have) fubftantial argu ments to evince it, I object nothing against it; only I contend that Tradition is a very weak proof, fince it might be owing to the temper of an Ho neft Chriftian; who, because it pleas'd him well, cou'd eafily think it an Apoftolical Truth. This may teach us to be fober and cautious in our affertions; for tho' we are not forbidden to propofe an Hypothefis, and entertain our felves with fuch Schemes as we think probable; yet we ought not to receive or impofe any thing for truth, which may not be evidently prov'd.

'Twere easy to heap up numberless inftances upon this occafion; but I am unwilling either to weary the Reader, or to difcover the Weakness of fuch Venerable Fathers. However, I am perfuaded, we may account for the far greater part of their Miftakes upon this Principle; and I could heartily wifh, that the much groffer er rors of fome other Perfons were equally capable of excufe.

Now if the humors and circumftances of Men have fo much influence upon their judgments, and the holy Fathers of the Church were liable to these infirmities; if the Written Word of God is fo often ftretch'd and wiredrawn, even by those

who

who have a juft efteem for it; if 'tis made to speak, what Men are willing to hear: and forcibly bent to that fide which is moft apt to please; if, I fay, these things be true, and fo much violence may be done even to the Scripture it felf; how great is the danger of unwritten Traditions; when not only a prejudic'd understanding, an excufable fondness for an Opinion, an earnest defire to defend what is judg'd right, tho' by weak Arguments; when, I fay, not only these things, but Confidence and Obftinacy, Deceit and Hypocrify, Intereft and Defign, and every wicked Principle which needs a forgery to affift it, has all poffible opportunities of making additions to them?

We know what wonderful Cheats have been pafs'd upon the World by Men of intriguing Heads, and harden'd Foreheads, and deep Diffimulation; and what fhou'd hinder, but that fuch perfons may obtrude falfe Doctrines, which it may be utterly impoffible for us to confute, if a bare Tradition be thought fufficient to establish a Truth? When the Matter is indifferent, let us, if we please, believe a confident Report; or at leaft not oppofe and contradict it, till we know it to be falfe: but certainly 'tis unreasonable to think that thing neceffary to Salvation, which is grounded upon fuch pitiful proof. The Chriftian Religion wou'd be a very uncertain thing, and the Profeffors of it wou'd be reduc'd to great Mifery, and be utterly deftitute of any reasonable hopes of Heaven; if their Salvation must depend upon the belief of Reports. 'Tis poffible they may never come to the knowledge of half of them; or they may be corruptly deliver'd. 'Tis plain, they cannot have any juft Aflurance, any well-fetl'd Hope, which is as an anchor of the foul, both fure and stedfaft,

B

Heb.

Heb. 6. 19. if they are plung'd into fuch circumftances.

We know how much our Practice is influenc'd. by our Faith; that 'tis easy to debauch Mens Morals by debauching their Principles: and therefore we have too much reafon to believe that the Devil do's endeavor it. Now how is it poffible for us to escape the Wiles of Satan, if we are obliged to receive Traditions upon the pain of damnation? Why may not he make use of his ufual inftruments, and impofe lies upon us? Why may not he employ fome Wolves in Sheeps cloathing, whom we may take for fincere and upright Saints; whilft at the fame time they may Teach damnable Herefies, and prove them by a Confident pretence to Tradition? Nay, why may not he abuse the Weakness even of good Perfons, and corrupt the Chriftian Doctrin, by inticing them to represent Matters with a different Air, to give them another turn and heightening circumftances; which being increas'd by the next Relator, may at length fwell that which was true in the Original, into a monftrous abfurdity? Thus may the Devil deftroy the Vitals of Religion, and overturn the Gospel by the help of Traditions.

It cannot be deny'd, but that feveral errors have taken fanctuary in Tradition. For befides what I have already mention'd, and innumerable other inftances which might be produc'd, we know that the (i) Valentinians, Carpocratians, Theodotians, and other ancient Heretics, pretended to Tradition. Nay the very Scriptures themfelves have been in danger of corruption by reafon of those

(i) See Irenæus adv. Hær. lib 1. c. 24. & lib. 3. C. I, 2, 3, 4. Tertull. de præfcript. c. 22, 25, 27. Eufeb. Hift. 1. 5. c. 28.