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LIBRARY
OF THE
Theological Seminary,
PRINCETON, N. J.
Case, 2>-CL(L.^^^'^'^'' --^-iT.ii.
sneif, /.^ 4^3.^'.''^'''" • • • ■"^' •^•'^'^^ --
Booh, ^^ "i!^
n
THE
Christian Faith
ASSERTED AGAINST
Deijisj ArianSy and SocinianSy
IN EIGHT
SERMONS
Preach'd at the
Lady MOYE^'i- Lecture
IN THE
Cathedral Church of St. P A U Ly
1728, 17 29.
( And Jince greatly Enlarged.)
To which is prefixed,
A large Preface concerning the Uight and
the Law of Nature, and the Expediency and
Necejfity of Revelation. i
By H E N R r F E LT O N, D. D.
^ate Principal of Edmund FMl, . Re6lor of Whiiwcll m
Berbyfhire, and Chaplain^o his Grace the Duke
of Rutland. . , ^ ,
/>i/
OXFORD,
tre, and are to be Sold 1:
•own in St. PauPs Churc
[ Price Six Shillings. J
Printed at the Theatre, and are to be Sold by C, Rivington,
at the Bible and Crown in St. PauPs Church-Tard. London. //'J/
THE
Christian Faith
ASSERTED AGAINST
Deijlsy Arians^ and Socinians.
Juft Publifhed,
In Two Volumes, Odavo, (Never printed before.)
Thirty-Six Sermons, on the mojl important Points of ths
CHRISTIAN RELIGION, znz.
The Burning of the World.
The BlefTednefs of them that
die in the Lord.
Perfect Happinefs not to be ex-
pefted in this Life.
Time and Eternity.
The Joys and Glories of the
heavenly State,
On Chri/imasTDay.
The Martyr<lom of King
Charles I.
Our Saviour's Failing and
and Temptation.
TJie Crucifixion of Chrift.
The Scripture Proofs of Chrift's
Refurreftion.
Tiie Afcenfion of Our Lord.
On Whitfiinday.
The Dcdrine of the Ever-
blefled Trinity.
Faith in Chrift, the Principal
Condition of Pardon and Sal-
vation.
The Preheminence
above Works.
of Faith
The Fear of God, the Great
Prefervative againft Sin.
The Nature, Grounds, and
EfFefls of Chriftian Hope.
Sincere Obedience the only fure
Token of being endued with
the Love of God.
The Order and Conne£lion of
Our Saviour's Beatitudes.
The End and Defign of Chrift's
giving himfelf for us.
Of Chriftian Perfeaion.
The Infufficiency of mere Rea-
fon, in Matters of Religion.
Chrift's Example a Means and
Motive to Chriftian Per-
fection.
The Fruit and EfFe£l of Divine .
Grace.
Of a Religious Life.
The Principal Parts of Chriftian
Perfeflion.
By S A M u E L Johnson, A. M. Vicar of Great-
1'orrington^ in Devonfhire.
Printed for C. R i v i n g t o n, at the Bible and Crown in Sta
Pf7«/'s Churfh-Tard. Price Ten Shillings Bound,
TO T H E
Right Reverend Father in GOD
EDMUND
Lord BISHOP
L 0 ND 0 N.
My LoRD^
[HE Sermons contain-
ed in this Volume
having been preached
by your Permiffion^
and two of them^
which had the Ho-
nour of your Prefence, having had
the greater Honour of your Appro-
a bation
DEDICATION.
bation alfo^ are now come in moft
humble wife to prefent themfelves
to your Lordfhip in anfwer to the
Queftion you were pleafed to ask me^
whether I deiigned them for the
Prefs. Which Queftion I would in
great Modefty interpret^ as a fort of
a Command.
The three Firft are printed with
very few Additions^ but upon read-
ing feveral Pieces lince written in
the Caufe of Infidelity and finding I
had leifure enough to write and keep
p^ce with the Prefs I have greatly
enlarged the Others^ and taken into
Confideration feveral Points^ which
have been lately advanced, or rather
brought over^ and over again ; for I
can fee Nothing, but the Old Cavils
revived; and there appeareth No-
thing New, or Extraordinary, but
greater Malice, lefs Modefty, and
more Prophanenefe.
Your
D E D I C A T I O Nt
Your Lordfliip s Pious and Pater-
nal Care for the Prefervation of
your Flock appeareth in your con-
ftant Vigilance^ and Labours^ and
more efpecialy in thofe truly Tajio-
ral Letters^ which are written with
an Authority becoming your high
Station^ and with that Plainnefs and
Perfpicuity in that Spirit of Meek-
nefs^ and Charity, which ever recon-
cileth Dignity and Love unto the
Sacred Character, you bear, and
raifeth in all true Chriftians great
Reverence and Aifeftion to your
Perfon, while they find themfelves,
as they read, fo exceedingly conv
forted and confirmed in the Faith.
For they contain fo clear an Account
of the Chriftian Doftrine, and fo full
and juft a State of the feveral Ob-
jections, with fuch eafy and fafe So-
lutions^ and fuch fatisfa£tory An-
fwers to them, that the Nation may
be fully inftru6ted, and completely
a X armed
DEDICATION.
armed againft all the Arts and At-
tempts of Infidelity^ for tho' the
Letters are addreffed to your own
Diocefe, the Benefit is more Univer-
falj and extendeth to all.
This your Interpofition will prove
a Powerful Means thro' God's Blef-
ing to ftemm the Tide and Hop the
Progrefs of Infidelity, and tho' there
is little Hope of convincing thofe^
who are gon over to the Camp of
the Infidels, and become Difciples
of them, that fit in the Scorner's
Chair, yet your Excellent Endea-
vours are a ttrong Prefervative a-
gainft the growing Infection, and
Potent enough to expel the Poifon,
even after it is deeply imbibed, ex-
cept where, as in Natural Cafes, fo
likewife in Moral, it hath feized the
Vitals ; For then nothing but a Mi-
racle in the One, and nothing but
fupereminent Grace infufed can pre-
vail againft it in the Other.
We
DEDICATION.
We are called upon indeed to throw
up all Defences, but thofe of the Pen,
and to expofe our felves without any
flielter to the Attacks of our Ene-
my s; to ftand the AlTaults of Bla-
fphemy and Buffoonery, and open our
Bolbms to receive thofe Virulent en-
venomed Darts, that are thrown a-
gainft us with a Rage and Fury, that
feemeth rather Diabolical than Hu-
man.
But furely we are under iio Obli-
gation to fuffer this Violence, thefe
cruel Mockings and Scourges of the
Tongue. Ridicule is no proper Tcit
of Religion, and Blafphemy and Pro-
phanenefs can make no Pretenfions
to Reafon and Argument. We have
a Right to Defence againft fuch In-
vaders, as thefe; but when any Per-
fons will argue feriouily, and treat
things Sacred with Decency, and car-
ry themfelves in thefe Debates, as
becometh Scholars and Gentlemen,
we
DEDICATION.
we fcorn to take any Advantage
from the Laws, and are always rea-
dy to entertain fuch Adverfarys, as
Thefe, with great Candour, to weigh
confiderately whatever they are
pleafed to offer, and to return them
an Anfwer with all good Temper,
and Civility.
Truth can never fuffer by a ferious
and learned Enquiry ; but Truth and
Religion, and all, that is Venerable
and Sacred fuffereth, I know not whe-
ther more by Outrageous Impiety,
or by Ludicrous Drolery. The Dif-
folution of Religion muft neceflarily
be attended with a Diffolution of
Manners, and the Natural Religion
fo warmly contended for feemeth to
be no other, than That of following
Nature without any Reftraint or Re-
ferve.
Thefe Patrons of Infidelity and
Advocates for Reafon againft Re-
velation are highly exafperated,
we
DEDICATION.
we find^ by the Oppofition your
Lordfhip hath given them; and the
Weight of your Arguments is de-
monftrated by the Storms^ it hath
raifed againft you ; but they are no
more than Storms : they may over-
turn a Man, a Forreft, or even a
Kingdom by Violence; other wife,
like the Winds, to which they are
compared, they are only very Noify,
and very Empty.
Your Lordfhip by your great and
Exteniive Learning, and efpecialy
by your exa£t and Eminent Know-
ledge in the Laws both Civil and
Ecclefiaftical is able to maintain the
Rights, as well as the Faith of the
Church; and we are the more afliired
of the Divine Proteclion,while in the
King we have a Nurfing Father, and
in the Queen a Nurfing Mother, and
in the Royal Wiie fuch a Beautiful
Profpefl: of deriving thefe Bleflings
to our lateft Pofterity.
That
DEDICATION.
That your Lordfliip may long live
the Ornament and Defence of this
Church in the higheft Stations of it,
and after all your Faithful Services
on Earth meet a more Glorious and
everlafting Reward in Heaven is,
may it pleafe your Lordfhip, the Fer-
vent Prayer of
Your Lordship's moil Dutiful
and moft Obedient Servant
Edmund Hall...
On the Feaft of
the Purificatior?
1731-a.
H, Felton,
THE
PREFACE.
HEN I firji undertook thii
Service^ I intended to conji-
der fome peculiar Texts^ and
fome Jingular Points^ which
the l^verend and Learned
Dr Waterland had recom*
mended to me : I have that
great Deference for his Judgment^ that I am feU'
jible^ I could neither defire nor find a more Skil-
fill Hand to point out the moft proper Method of
managifig this Cojitr over fy^ and I thought my f elf
Happy to he direSled in my Choice by fo able a
Judge.
But upon my J^turn to Oxford towards the
Beginning of the October folloivingy I thought it
necefary to take a larger Compafs^ andfo I altered
my firft Defign and proceeded upon another Plan:
the J{eafo?is I have ititimated in the firft: Dif-
courfe^ and I ?ieed not enlarge upon them here*
Only fince I began this Courfe of Sermons^ I
may very juftly fayy that the Books publijhed in
b the
II The Preface.
the Cauje of Infidelity have abundantly juflified'
my Choice^ and as I proceeded upon the general
J*ri?iciples of thofe Writers^ it is fome Satif-
faUion to find that thefe Sermo7is are in fome ■
me af lire an jinfwer to what they havefince ad'
vanced^ and an Antidote to the Poifun^ they have
difperfed.
What I delivered concerfiing the Light ofNa-
ture and T{^v elation according to the fir ft Draught
of thefe Difcourfes ivas ?iot fo much argued as ^
taken for grantedy a?id therefore I propofed to
confider thofe two Points more diflinBly in this
Preface^ ejpecialy fnce the Light of Nature is fet
up^ as of it felf fufficient without the Light of
T^velation j hut fnce by the flovonefs of the Prefs
I have had time greatly to enlarge the whole j and
to interweave thefe Points with the Body of the
Work it will not be necefary to treat them fo
largely y as I intended^ thd there is Jlill J^pom to
fay a great deal upon them, ejpecialy as feveral
other PoititSy which I have more lightly touched^
will fall in with thefe : as the Origin and Obliga-
tion of the Law ofNature^ and the Obligatio7i of
the revealed Law likewife : the One containing
the Moral: the other prefcribing both the Moral^
and Poftive Dutys of^ltgion-^ and from hence
it will appear whether the Light and Law of Na-
ture are fufiicient to direU and entitle Men to
Happinefs under the prefent DefeEls and Depra-
vity of their Mind: or rather whether Men can
now by the Light of Nature and their own Strength
alone fo conform to and fulfill the Law ofNature^
as to entitle themfelves to Happinefs^ atid deli-
ver themfelves from fuch Penalty Sy as they may
The Preface. iii
be hable unto for their Traiifgrejjtons of that
Law.
Some of our Adverfarys receive^ others rejeB a
l{evelation ; and it may he of good fervue to all
true Believers to fee ^ how far thofe^ who acknow-
ledge a J^velation agree with thofe^ that deny it.
1Jp07i Conpdering the feveral ways taken by dif
ferent Writers to oppofe Divine jR^v elation in gC"
neral^ and the DoUrines revealed i7t particular I
could not hut ohferve an exaU Conformity ofPrin^
ciples among them^ and that the Deiffs, Arians
andSoc\vi\2ins came one and the fame way to their
feveral Conclujions^ if their Conchifions may be
called DiftinSl when they all equaly meet in the
Unitarian Scheme: Fur the Conclufion they all
hold is thisy The 1)nity of the God- Head in Op^
pofition to any DiflinSlt07t of Perfo?is iti the fame
Divine Nature a7id Effence : The Deifts, who re-
jecl all revealed l^hgion^ cannot indeed have any
I^gard to the Divine l^latio7is made known by
the Scriptures^ and therefore they can acknow-
ledge God the Father no more^ tha7i God the
Son : this "Relation they ca7inot difcover by T^ea-
fo7i^ and they refi/fe the Difcovery of it by l^ve-
lation. The Arians and Socinians admit the J^'
velation^ but deny the DoHri7ies therein revealed
fo far., as co7icerns the Divi7iity of the Son^ and of
the Holy Ghofly and all thofe Points^ which are
Confequential thereupon. So that tho the Arians
and Socinians do admit a l^evelation^ a7id the
Scripture to contain that 'Revelation., and further .^
tho' they acknowledge the Father^ Son^ and Holy
Ghofi to be therein revealed^ and the Son to be
jpoken of as a Divtne Perfon^ to whom is afcribed
b 2 Ado-
IV The Preface.
Adoration and Dominion^ yet they do upon their
Jeveral fuppofitio77s d(7iy the Divinity of the Sony
and of the Holy Ghofl^ allowing One Perfon only^
viz. the Father to be truly and properly^ that is
EJfentialy and Eternaly Divine, To this Purpoje
the Writers on the Arian fide ejpecialy^ have ap-
propriated Jeveral exclujive Terms to the Father^
fuch as Supreme^ %)noriginate^ &C. from whichy
whether they will infer it or no^ it roill folloro^ that
the Son is 7iot properly God, or that He is An^
other hejidesy and not One God with the Father,
That the Terms are exclujive when applied to
God with reJpeU to the Creature^ we do readily
allowy but that they are exclufive^ when applied
to the Father with rejpeSl to the Son^ and the Holy
Ghofl we do as co?iftafitly deny^ together with the
'M.etaphyjical "Nature of the Sony as if it were
D iff ere fit from the real Efence of the Father, All
thefe I have jpoken to already^ they are a fort of
Language throwfi out to amufe and amaii^ the
J^adery and Hey that hiows not the Trick of
laying a great Strefs upon Wordsy that have no
meaningy and of repeating with much Earnefinefs
and Solemnity fome jpeciom Termsy which feem
to be fomethingy but are realy nothing to the Fur-
pofey is not acquainted with one prime Secret in
thefe Writers of Controverfy,
In the Prcfecution of this Argument I thought
it neceffary to examine the Foundation of all Hu-
man Knowledge y to trace it up to its fprings^ and
to derive it thro all its fir cams in the whole Courfe
of the Mind from the firfi Perception and fimple
Apprehenfion of things to itsutmoji PerfeUiony till
from Earthly ObjeBs it rofe to Heavenlyy and
l{eafon
The Preface. v
l^eafon was inflruUed and carried beyond thi^
World by J^velatian.
It hath been the Artifice ofthoJ\ who are E-
nemys to J^velatmi^ to reprefc7it it as an Enemy
to ^afon^ and the Unsktlfiil are impofed upvn^
while it is infinuatedy that what is above 'Reajoii is
therefore againft it : This Perfuajion may be Sim-
plicity in JhrnCy but the Pretence is Contrivance
and Dejig7i in others j which they lay down as a
Maxim^ and ufe as an Engine to carry on the
Scheme of Infidelity : If the great Patrons of
J^afon are indeed perfuadedj that what is above
I^afon is a ContradiBio7i to it^ and that l^afofi
can ajfent to no Truthj but what it comprehends^
Imuji take the Freedom to fay ^ their J^afon is
not Jo well exercifed as it JJjould be-, and if what
they ajfert be truc^ it is confined in a much nar-
rower Compaf-i than they imagine: At this rate
they may argue againjl their own only Standards
of'l\iiowledge^ fenfible Evidence and Demonfira-
tion^ and dijpute for ever about Caufes andEffeUs^
the Property s and Appearances ofThings^ till they
can find the l^afon of every Property^ and fee
into the Ejfeiices themfelves. In Experimental
Philofophy we are ajpired of the FaBs^ tho in
many Infiances we can only guef at the Caufes^
and the manner of their Operation. Nature hath
her Secrets^ and if you pleafcy her Myfterys. The
Divifibility of ^Huantity : The S^adrature of the
Circle : the Propertys of the LoadJhnCy its E-
leHral Powers and confidant Attachment to the
North-, are Articles to exercife the Faith ofthefe
Philofophers^ when they Jhall find that Demon-
fir at ion lieth on both fi^es of the ^eftion^ that
b 3 what
VI The Preface.
what can be Demonfiratcd cannot he EffeBed^ and
that Property s are ma?nfefiy which yet our ^eafon
is not able to account for. The Incomparable Sir
Ifaac Newton'j- Works will Jhew^ how hifh Jo
great a Genius can f oar beyond the I^ach of Vul-
gar Underftandings^ and at the fame time how
difficult it is to demonfflrate the Caufes ofthofe
Wonderful EffeHs^ which we fee in the vajl Ex-
panfe about tis. The Vri)iciples of Gravitation^,
and jittraclion^ that TJniverfal Magnetifm of
Nature, tho rightly ajfigned-) cannot yet them-
felves he accounted for hut from the Virtue, and
Imprejfton of the fir [I great Mover, and whe?i this
wonderful Man hath given ns fuch noble Demon-
•firatioiis of the Motions, and Difta7ices of the
Heavenly Bodys, we mufi at lajl be content to re-
folve all thofe Stupendotis ^appearances into Hisin-
finite Wifdnm, and Almighty Power, who hath
made all things in Number, Weight, and Mea-
fure.
Moral Philofophy hath its Difficulty s alfo, and
thefe Boafied l^eafoners may difpute whether they
he l^afonable Creatures and Free Agents, till they
can fettle wherein the Freedom of Will and Liber-
ty ofABion confifl, and whether they ail freely by
their own Determinatio7i, or are impelled, and
fecretly conducted by a Fatal Necefjity : Thefe
^ejlions IJhall leave for their Thoughts to feed
and ruminate upon, becaufe douhtlefs their T^afon
alone is fufficient to refolve all Points relating to
the Moral Conjiitution of Man !
It is the great Commendation ofl^afon to fearch
into and Contemplate all Natural and Moral
Caufes throughout the whole Compafs of the Crea-
tion,
The Preface. vii
tiont thereby more clearly to difplay^ and the more
rvidely to celebrate the Incomprehenfible Greatnefj
and Infinite Goodnefs of the Creator-, and no Hy-
pothefis is blameablc tho mifiaken-, but fiich a Onc^
06 leave th God out of the Syflem^ and would ac-
count fur the Natural and Moral World without
Him.
Tims the T^afon of Man is properly employed-,
but if Truths Natural and Moral have their Dif
ficultySy and we cannot always account for the
Caufe and Manner of Natural Operations., why
j\oould we imagine., that Supernatural Truths
Jhould lie more open to our Comprehenfion } and
refuje to believe what we are not able to compre-
hend in revealed l^linon., when we mujl believe
what we are not able to comprehend in Natural-,
nor to account for even in the mojl Common and
Familiar EffeBs of Nature ? The Effence of GOD
is equaly Incomprehenfible i?i Natural I^ligion and
Revealed-, and the Effhnces of Things are equaly
impervious from a Straw to a Star.
To pa/s by the former and the future EffeHs of
an Almighty Power in the I^efujcitation of the
Body and its ^e-union to the Soul., we are not
able to account for our prefent Life and Exiflence:
We are fearfully and wonderfully made., and if we
refufe the Apofile's i?iformation we cannot telly
how we live and move and have our Being. We
know not the Term of'TJnion between our Spirits^
and Souls ^ and Body s : nor after fo many ufefuly
and great TXifcoverys made by y^n atomy with re-
lation to the StruUure and Conformation of the
whole Body-, can we account for thoje Involuntary
Motions of the Blood and Spirits., and the feve-
ral
VIII The Preface.
T^il FunBlons of Animal Life-^ if we muji have
perfeH SatisfaHmt in thefe things, rve may doubt
at leafi whether we exifi or no '^ fuch Sceptics^
like Pyrrho, would quefiiony if pojjiblc, whether
they were dead, even after they were buried, and
contrary to the Epigram, the Grave it felf would
hardly cure fuch Infidels, as thefe.
From this tranjient View we may difcern the
IJnreafonablenefs ofdilputing FaBs, or not yield-
ing our Affent where there are either Natural, or
Supernatural Difficultys to p02^ us in T^ranfaUions
relating to this World. But furely the Argument
is much jironger for our Affent to the Supernatural
truths of Revelation, as they are removed beyond
the Views of our Natural Light, and are not fub-
jeH to the Evidence of our Senfes, nor Examinable
by any Obfervations or Experiments.
When Propofitions, however they may be true
are of no Influence, or Obligation upon us, but
only Matter of B^cr cation and Diver jion to the
^ind, we are at Liberty to receive them or lay
them afde without giving our f elves the Trouble
of Examining the Truth of them: Tet let me add ,
this by the way, that if we dont care to examine,
we have no right to pronounce upon them, and no
IS^tan jhould pertinacloujly deny even thefe without
proving them to he either Falfe or Impolftble ; But
where Propofitions are affirmed by an Authority
fufficient to lay us under an Obligation of Be- ■
lieving, and the Nature of them is fuch, ns hath
a great Influence upo?i our PraUice, and our Hap-
pinefs, there, when we underfland the Terms, we
piujl give our AJfe?it, altho' they contai?i Points
Myftcrioui and Sublime, which we are not able
to
The Preface. ix
to Comprehend ; and therefore there is no with-
holding our AJfent from the rreat Truths of the
Gojpel^ unlefs we canjhow^ that any fuch Propo-
Jition implieth a ContradiBion^ or that the re-
ceived Senje is Falfe, or that Another mujl ne-
cejfarily be the True One.
Thus in the DoBrine of the Trinity-, when the
Adverfarys charge an Impoffihility or Contra-
dtBiony or take upon themfelves to maintain ei-
ther the Allan, or Socinian Scheme-, they go upon
wrong fuppojitions-i and argue either Figuratively-,
or Literal y jrom Created to %)ncreated-, and from
things Human to Divine ; and determine in fo
peremptory a manner., ns if they fully Comprehend-
ed an Incomprehenfihle SubjeEl. But uf this I have
treated at large., and I hope fufficiently in the fit-
lowing Difcourfes.
On the other Hand in Things-, which we can
perfeBly conceive^ and where an Impoffihility and
ContradiUion are evident in a jlriB and Literal
fenfe-, there we under fiand them., us they are in-
tended-, in a Tropical or Figurative Manner. Thus
when our Bleffed Lord calleth Himfelf a Boor and
a Vine-, and his Difciples the Branches-, the Ex-
prejjions are meerly Figurative and Metaphorical
as I have confdered them already; and no Body,
that I know of pretendeth to underjland them in
a Literal fenfe: and tn all like Cafes it is equaly
ahfurd to underftand Literaly-, what is Figura-
tively fpoken
So when of the Sacramental Bread Fie faid,
This is my Body, and of the Cup., This Cup is
the New Teftament in my Blood, which is flied
for you, Luke XXIL 19, 20. or as St Matthew
and
X The Preface.
and St Mark exprefs it^ This is my Blood of the
New Teftament which is flied for many for the
Remiflion of Sins. Mat. xxvi. 28. Mark xiv. 24.
He did not mean^ that the Bread then tv/w, or af-
terwards jhould he trafifubjiantiated into his Body
and Bloody or that the Cup Jhould be tranfubftan-
tiated into the New T^eftament of his Blood-^or into
his Blood it felf^ but only that thefe were Symbols
and M.ejnorials of his Death : Of his Body-, winch
was broken^ and of his Blood which was jhed for
us J by the Participation of Both which we are
made Var takers of all the Benefits of his Pajfion
according to St PaulV Account of this Inflitution
who delivered it to the Corinthians m he had re-
ceived it from the Lord, i Cor. XI. 23, 24, 27,
For as the fame Apoflle demandeth-, i Cor. X. 16,
The Cup of Blefiing, which we blefs, is it not
the Communion of the Blood ofChrift? The
Bread which we break is it not the Communion
of the Body of Chrift, and by doing this in re-
membrance of Him., As often as we eat this
Bread and drink this Cup we do fhew the Lord's
Death till He come, i Cor. XI. ^6. Thefe Ex^
preffions then are thus to he tmderflood in a Figu-
rative., Symbolical-, and Commemorative fenfe^ fo
that the Bread and the Cup are a real Communion
of his Body and Blood. The outward Part or vi-
fible Sign of this Sacrament is., as our Church Ca-
techifm teacheth-, Bread and Wine : The inward
Party or Thitig /ignified is the Body and Blood of
Chrift, which is verily and indeed taken and re-
ceived hi all their real and Spiritual Effects by the
Faithful. This is the real Prefence^ which we hold.
He is fo prefcnt as to annex the very Benefits of
his
The Preface. xi
his Body and Blood to our Commumon of the Bread
and WifiSy which are now made the Spiritual
Food and Nourijbmcnt of our Suuls^ that as He
loved us and gave Hi mf elf for us ^ we might ever
be Partakers of and give Thanks unto Him for
his Unjpeakable Gift ! But thefe Exprcjfions^ This
is my Body &c. caiinot be under flood of his very
Body and Blood according to the Doclrine ofTran-
fuhflantiation.
Tljis DoBrine we fay implies an ImpoJJtbility^
and a Contradi^ion., and lies wtthtn the Verge^
and Examinatton of our Senfes : For bejides the
infuperable Difficultys attendi??g the fuppofed
Change^ which I will prefume to call palpable Con-
tradiUions^ and abfolute ImpoffibilitySf I beg
leave to offer two or three Confiderations-, which
tho they may not add to the weight of thefe Ob-
jeBioTiSy perhaps may be of fervice to open the
Eyes ofthofey who are blind to ImpoJJtbilttys and
Contradi^ionsj or are perfuaded at leafl-^ that
they are to believe them.
One isy that according to their own DoBrine
there mufl either be a double Tranjubflantiation
of the Bloody or the Wine is not Tranfubflantiated
in the Cup^ or the Bread is not Tranfubflantiated
ifito the Blood as well as the Body o/'Chrift : This
lafl they holdy and bring it as a J^cafon for Com-
munion in one Kjnd. For this Furpofe they have
invented a double Commemoration under the Names
of a Sacrament and a Sacrifice: One o/"Chnilx
glorified Budy^ in which they fay^ is the Bloody
and this ts the Sacrament wherein fla7idcth their
Tranfubflantiation :■ The other of the fuffering
Bodyy where the Blood is Jhedy and fcparatedy
and
XII The Preface.
and this is the Sacrifice of the Mafs^ and here is
no Blood in the Body • But furely it is the Bodjy
which was broken^ and the Blood which was Jhedy
that according to his Injiitutiouj and JR^velatiori
to St Paul are the proper SiibjeU of this Comme-
moration : Of the glorified Body IJhall jpeak a-
gain as I proceed.
Another Confideration is^ that if they will have
thefe Words of the Inflitution to he liter aly un-
derfioodj they mufl firfl fettle the true Con-
flruRion of the Promuny This is my Body. If it
relates to the Bread it mujl-, according to feveral
of their own Writer s^ be taken Figuratively. This
Bread is my Body^ or the fign of my Body. If the
Tronoun referreth liter aly to the Body-, then it is
an Ahfurd Tautology^ and affirms nothing at all
but that this Body is my Body. "The Pronoun mull
refer either to the Breads or the Body: if to the
Breads then fomething is diflinelly affirmed ofitj
This Bread is my Body-, and the Predicate cannot
dejlroy the SubjeBy that it Jhall be no longer
Bread-, and when it cannot be literaly under floods
it mufl be Figuratively taken-) and explained by
the Sigriy or Communion of the Body o/'Chrift, As.^
if St Paul had faidy The Bread which we break,
is it not the Body o/'Chrift ? We muft necejfarily
underftand ity as He hath realy exprejjed it-, Is
it not the Communion of the Body o/'Chrift } They
ought next to JheiVy why the Words are not to be
literaly underflood in the fecond Inflance as well
as the Firjly and affirm, that the Cup is as realy
the Bloody or the New Teflament in the Blood,
as the Bread is the real and very Body o/"Chrift.
Tet here they admit the Figurative fenfe, tho they
have
The Preface. xiii
have no other Ground for the DiJHnB Converfion of
the Wine into the Blood o/Chrift. / would only
obfervey that the Tra??fubJlantiation oflVitie into
Bloody as our Lord changed Water into Wtne^ and
M Water hath been miraculoujly turned into Bloody
is eafier to our Apprehenjiony juppojing the Change
were but as Evident to our Senfesy and yet for
the fake of the Entire Tranfubjlafttiation of the
Bread into the Body and Bloody and tho the Coun-
cil of Trent hath difinBly decreed that Conver-
fion of the Wincyyet in this Dilute they generaly
mean the Change of the Bread into the Body and
Blood <Chrift.
A Third Conf deration isy whether the JFordf
are to be underjlood of the Body <?/Chrift in its
fufferingy or in its glorified StatCy in its mortal
or immortal Condition : If in its f offering State
it no lofiger fuhfifts in fuch a Statey and Bread
cannot be changed into what is not : if in its glo-
rified and immortal Statey let them a/ifwer how
fuch a Body can ftiffer and diey or be offered up a
Sacrifice any more> Whether to folve thefe ^/e-
fiions or noty yet to defend Communion in one
I\ind by their DoBrine ofConcomita?icy they af-
fert firfl that the Bread is tranfubfiantiated i?ito
ChriftV glorified Body y and of that only the Laity
Communicate : " Is there no Bloody faith oiie of
their lateft and beji reputed Writersy '' in a Living
^^Bodyy and is not Chrift alive and glorified? And
^^do not Catholics believe that very Bodyy nhich is
^^gloriom in Heaven is realy received in the Sacra-
*-^ment?" with more to the fame Purpofs which I
JhalL prefently take Notice of AfterxVards to
jufiify Communion in One K^nd he diftingutjheth
between
XIV The Preface.
between the Body and Blood oyChrift as it is a
Sacrament', and as it ts a Sacrifice. As it is a Sa-
crament it is the glorified Body o/Chrift together
Tvith his Blood as we have Jeeti before^ but (to give
his own Words) as it is a Sacrifice reprefenting
that of the Crofs, and the reparation of his
Sacred Blood from his Body, that being the
proper Office of Priefts, they only muft offer
the Unbloody Sacrifice, and confume, as well
as confecrate both Kinds to fignify the fepara-
tion of Chrifi's Blood from his Body on the
Crofs, when they adt as Pricfls, and fay Mafs,
but if they communicate without faying Mafs,
they may and do communicate under One
Kind. Thefe are remarkable Pajfiages transcribed
from a Book entituled^ The Cafe Review'd ; or
an Anfwer to the Cafe Stated, By the Author
of the Gentleman inflrud;ed MDCCXV. Poft-
fcript pag. 10, ii, 12.
I hadreafon to take Notice of this double Tran-
Jiibjianttatio?!-, and DiftinBion between Chrift'/
Glorified and Suffering Body-, there Jeeming to be
two different Exhibitions o/Chrift's Body : of his
Glorious Body in the Sacrament-, of his Suffering
Body in the Sacrifice of the Majs-, Jo that the Sa-
crament and the Sacrifice are two different Things,
and if they hold Tranfubjlantiation in the Sacri-
fice-, it is quite another thing from Tranfubfian-
tiation tn the Sacrament. But their DoBrine feem-
eth to want fome further Explanation-, when they
think fit to give it, and to what I have f aid Ijhcill
only add, that this Writer very truly calls the
Holy Communion a ^'■Sacrifice reprefenting that of
^^the Crofs, fignify ing-, the feparation ofChn^s
" Blood
The Preface. xv
^'- Blood from his Body^' pag. 12. But then horv arc
the Bread and Wine Tranfubjiantiated into his
Glorified Body ? and into his Suffering Body they
cannot be: For when this Writer hath told us-,
that Concomttancy jiandeth upon this Principle^
that where Chrift'x Living and Gloriom Body isy
there is his Livi?ig and Glorious Bloody he very
truly addethj that they have not been Jeparated-^
fince he expired upon the Crofs^ nor never will to
all Eternity. Polt. pag. 10.
^his is an obfcure and co?ifufed fort of an Af
fair^ hut it is their Bufinefs to clear it^ "Many
Ohfervations will rife from hence againfi the Do-
Urine ofTranfubfantiation^ but I fjall proceed
no further in the Argument at prefent. I would
not mention it at all without being fomethingp ar-
ticular upon it for the fake of Ordinary Readers ;
In entrifig upon this Argument in order to jujltfy
and maintain the Catholic k DoBrine I have diftin-
guijljed between the Literal and Figurative fe?ife
in fame clear and mantfejl Injlances^ and when
our Adverfarys JJmU be able to prove that Chrift
can be a Son of the fame Nature with the Father
no more., than He is a Door-, or a Vine^ and that
the Trinity carrieth as evident Impofjibility and
ContradiUion in it as Tranfubflantiation-, we mujl
give up the Catholic DoBrine-^ and reject the Scrip-
tures^ which contain it ; But till they can com-
prehend the Nature and Exiflence of GOD as
fully ^ as they can the Property s of Bread we Jloall
refufe the Parallel^ and fiill believe that what is
above our J^afon implieth not any Contradiflion^
and that what is Incomprehenfible is not Im-
poffible.
Before
xvi The Preface.
Before T proceed-, I would entreat thofe of the
Church o/'Rome to confider the great Mif chief,
they do to the Chriftian Faith^ by matchitig their
T^ranfubjtantiation with the Trinity ^ and putting
them on fuch a Faot^ as if they mufi jiand and
fall together : If the One he falfe^ mufi the other
therefore not be True ? Becaufe we mufi contra-
diB our l^afon and Senfes in the One^ cannot we
without the fame Imputation believe the Other ?
How they can defend the Trinity., while they do
not only hold the Doiirine of Tranfubftantiation^
hut make the Trinity a Parallel DoBrine to it
for my part I cannot fee : To overthrow the Firfi
their Adverfarys need only dijprove the Lafi^ and
then the Romanifts will quickly find., They have
no Way to defend the Faith., but by giving up
Tranfubfiantiation., and byjhewing the Difi^erence
between Things fubjeH to fenpble Proof and Exa-
mination., and Things confejfedly above the I^ach
of our Underfiandi7ig. We own the DoBrine of
Tranfubfiantiation in fome fenfe to be Incompre-
henfible., but we do not therefore rejeB it., becaufe it
might 7ieverthelefs be True, but we rejeB it be-
caufe we plainly fee., and are manifefily convinced
that it is Falfe: and till they can bring dowfi
the Perfo7is of the Trinity to a Parity with Men^
and make them., as open and palpable to our
Examination m a piece of Bread and a Wa^
fer., wejhall always put a Difference., and draw
difi^erent Conclufions between things that are fub-
jeB to none of our Senfes., and thi?igs that arefub-
jeB to them all.
Since my Writing thefe Difcourfes^ the fuffi-
ciency of I^afon alofie ivithout I^evelation hath
been
The Preface. xvii
been loudly affertedy and Pleas and Defences have
been entered for ity as tf there was a Con [piracy
formed againft it to cry down the IJfey and to
deny the Power and Exercife of it in 'Matters
ofl^ligion.
I have in the Courfe ofthefe Sermo?is confider-
ed the Force and Compafs of our Natural Power Sy
and arguifig from the State of l^ligion over all
the World-, where it was not guided by fome J(e-
velatio?i I have Jl^ewed^y that l^afon was great-
ly defeSlive^ and I do fill inffi upon it as FaBy
that under the ConduU ofmeer T^afun alone Ma?i-
kind degenerated more and more^ that l^afih
alone-, even where it JJjone in its clear eji Light y as
amon? the Philofophers , was not fufficient either
to inJiruB or reform the World.
But becaufe I could not difcufs this Point fu
filly-) as might be dejiredy I propofed in the Pre-
face to confder more dijHnUly the Light and the
Law of Nature, together with the Expediency and
Necejjity of J^velation.
The J{eltgton of Nature hath of late Tears been
confidered in fcveral Vtewsy and particularly it
hath been Delineated by a moji accurate and ma-
Jlerly Hand, as it is founded in the Eternal Dif-
ference of Good and Evily which he expreffeth by
I^ght and Wrofig, or what in his Language a-
mounteth to the fame thing by T^ruth and Falf-
hood. The Obligation he rightly fix eth in the WtJc
of God, and deriveth Natural T{eligion from the
great Author of Nature: He refolveth Happi^
nefs and Mifery ifito the fame Principles alfo
from which he deduceth Natural J^ligion, and as
he muiketh them to confiji in Pleafure and Painy
c he
XVIII The Preface.
he ?naketh theje to rcj'ult from l^ght and Wrongs
or the different regard to Truth and Faljhood
in our u4titons. So that Natural 'E^ligion^ and
Happinefs-i rvhich is the End propojed^ are found-
ed in the Truth of Things and acting agreably
thereunto according to the feveral]^/-atio?is^ Man
Jia?ideth in, and the Dutys artfingfrom thofe ]{e-
lations both to GOD and Man. To which I may
add his Proofs of a Divine Beings and of the Im-
mortality of the Soul^ and of Future Rewards
and Pufiijhments.
This as I under fiand him-, is a jloort Account
of his Scheme-) and it is a DeduUion becoming fo
Wife a Man. Here is no 1)nintelligible Jargon
of the l{eafo?i and Fitnefs of Things., nor any rude
and Blafphemoiis Affcrtions of any Thing Prior
to and Independent of GOD Himfelf and of
GOD's being under an Obligation to Duty ; but
from him thofe bold and vain Difputers may learn^
That Things are Fit or TJnfit as they are Condu-
cive to., or DeftruSlive offome End. That Moral
Fitnefs and %)nfitnefs refult from what is I^ght
and IVrongy True and Falfe^ and that thefe arife
from the Eternal Dijlin^ion of Good and Evil
fixed by the GOD of Truth-, to whom all Faljhood
arid Wrong arc an Eternal ContradiUion : The
Bare Fitnefs and Illation of Things do not make
the Law-, nor induce the Obligation., but GOD is
the great Lawgiver., who hath made the Fitnefs
and 'Dnfitnefs ofTInngs applied to the Nature of
Man-, and the feveral Illations and Ctrcum-
jlances., He is placed in-, the great I^ile., or ra-
ther the SubjeU of his Commands and Prohibitions .
This I have ventured to add m the Senfe and Col-
leWton
The Preface, xix
leBion of this great Philofopher') and it is a full
Confutation ofthofejhallow Tfnnkers who are pijh-
ly charged with f^^ppofifig a Law without a Law-
fiver ^ and a B^ligion without a GOD. IJhall
ave more to Jay upon this SubjeSl before I make
an End. However y as the J^eajonings of this Ex--
cellent Per Jon are for the moji part very jibJtraB-^
ed-f and Abftrufej andfeveral of his Notions very
curious and Jingular-i he hath not^ we fifid^ pleafed
all thofe^ who have treated Morality in the like
AbjiraUed manner. The Exceptions to his Deli-
neation I Jhall pafs over^ only I mujl needs fay^
I think it hard to infinuate-f that this "Treatife is
at all injurious to revealed Religion : He feemeth
indeed to have carried his Enquiry s further ^ than
meer IR^afon rmthout the Scriptures could go -.^ But
then he floppeth jufl as he ispaffing the Bounds ^ (^
owneth the want of a Guide to lead him on : What
he hath delivered is fo far from undermining^ true
revealed T^ligioiiy as Himfelf dcclareth^ that he
hath rather paved the Way for its l^ception^ and
accordingly in his Juhfequent Thoughts upon the
State and Condition ufMan he maketh a Beauti"
ful Trarifition from the Confines of ^afon into
thofe of l^velation . It is a mutual lUuJlrationy
and Enforc£ment of thofe Truths to find What is
fo confonant to T^eafon taught and confirmed by
B^velation^ and poffibly^ had it pleafed GOD to
have lengthened his Daysy he might have given us
a Delineation ofJ^vealedy as he hath of Natural
J^ligion.
I mujl upon all Occafions profefs my felf fo
great a Friend to all Attempts^ which tend to fix
the Truth of Morality upon fome fure and firm
c 2 Foun-
XX The Preface.
Fou7idattons^ that.) altho they proceed not the
fame Way-, yet if they come to the fame End-, I
look upon them eisfo many concurrent Proofs in the
Caufe of Virtue. But this I muji take leave to
fay., That the different Schemes erecled upon dif-
ferefit Principles.) and Each appearing in the Ma-
thematical GuifC) are a manifejl Proof that how
fpeciom foever the Procefs mayfeem, a?id how ca-
pable foever 'M.orality may be ofDemonflration
in general^ It is not capable of it in this Form
precifely^ For no Body ever yet difputed againfi
Mathematical Demonjlration. An Imitation of
the Mathematical Form may be ufed at large^
and AbflraBed JR^eafonings are very properly em-
ployed in an Irrefragable Chain to hind down the
loofe Pretenders to F^afon^ and to Jiletice^ if not
convince Gainfayers ; but this Method is not fo
proper for Popular InflruBion. Morality is a
plain thing in itfelf and Jhould be taught in a
plainer Manner: What is fo very Intelligible
Jhould be delivered in an Eafy DidaBical Formx,
and thm only would I be under flood as to any
thing) I have [aid in the way of Cenfure upon
drejjing M^yi-ality in a Mathematical Garb: What
I have dropped of that iQnd was pointed agaitift
thofe efpecialy) who are Jetting^ iip "Natural F^-
ligion in Oppofitio7i to I^vealed) till the whole of
their Intentions is fummed up in this Conclufiony
that Natural F^ligion is) and ever was fufficient
for all the Purpofes of Man even in this depravi-
ty oj' his Naturcy and GOD Him f elf can imfofe
no other.
It is not my Purpofe to purfue the feveral
Maintainers of this Scheme thro' all their Ex-
travagant
The Preface. xxi
travagant and BIal])hemous Ajferiions^ hut 1 pall
conjider the Subjiatice of what bath been advanced
nmon^ them-, and endeavour to confute them ra-
ther by a true State of the Cafe^ than by taking
their Arguments to Pieces.
And this I Jljall attempt Firfi-,
I. With regard to the Light and the Law of
Nature. Secondly-,
II. With regard to the Expediency and Ne-
ceflity 0/ Revelation.
I. I have in the Courfe ofthefe Sermons jpoken
diftinHly of the Light 0/ Nature both in the Com-
mon-, and the Scripture Account of it ; of the Law
of Nature I have not treated fo exprcfly-, but
have rather mentioned it incidentaly-, as not fuf-
ficiently taught in this great Eclipfe of our Na-
tural Light : It may be proper therefore to pro-
pofe my Thoughts more diflin^ly upon this Sub-
jeBf and becaufe there is fo tnfeparable a Cun-
neUio7i betrveen 'the Light and the Law 0/ Na-
ture, that we cannot jpeak clearly of the One
ivithout the Other^ I /ball without repeating more^
than will unavoidably recur-, deliver ?nyfelfin a
fupplementary manner after the following A/<?-
thod.
1. / will explain what is meant by the Light
0/ Nature in all its fever al Degrees.
2. What is meant by the Law of Nature.
3. And then thirdly we may enquire, How
far the Law is Difcoverable and PraBicable by
the Light of Nature.
I, For f/>e Light 0/ Nature.
c 3 Bj
3?xii The Preface.
By this is to be under flood not any Innate or
ji^ual Kjiovpledge^ but a Faculty of Learning
and difcerning the Truth and Faljhood of Thifigs
as they fail under our orvn Obfervation^ or as they
are offered and propofed to us by others. That
our Kjiorvledge is not Innate is from hence ma-
nifefi that our Ideas are not fo ; and were our
Ideas Innate^ it would not follow that our Know-
ledge is fo too 'j For our Ideas are upon Every
fuppofition previous to our K^owledge^ and Kjiow-
ledge conjifteth i?i a proper DiJlinUiony Compart'
fon^ and Arrangement of them. The Light of
Nature therefore is not atiy inborn a^ual Kjiow-
ledge^ but a Capacity of attaining tofuch K^nds
and Degrees of Knowledge ^ as we apply unto^
or are infruUed in. The '\)nderftandin9- open-
eth by Degrees^ and is furnijhed with various
kinds of Knowledge according to the various In~
jiruBiony it receiveth : We fee the daily Progrefs
and Improvemefit of the I^Iind^ and if like our
Growth^ it be lefs perceptible to ourfelvesy it is
vifiblc enough to others. The Mind it f elf is Ori-
ginaly like Fir gin Tablets without any Impref-
Jions or Traces of the Style-, like a fair Sheet of
Paper without any Stroke or Letter^ and is in-
fer ibed and filled up by Degrees with all the va-
rious CharaUers and Conceptions^ rvhich the World
about uSy the InfiruBion of others-, and its own
I^fleUtons can furnijh : The Objects of Senfe are
the Materials-, out of which are gathered the firfh
I^udiments^ and the fever al Stores of Kjiowledge^
and in the Mind-, as in a well-ordered Maga^ncy
they are laid up and afforted by thcmfelves ac-
cording to the feveral Senfesy by which they were
brought
The Preface. xxiii
brought 171. A Man there fore^ that wanteth o?ic
of his Senfesy wanteth alfo Juch a Proportion of
I^norvledge^ unlefs he can f^pply fhe DcfeH by
fome fecoudary-) and fubJHtuted Meansy and nn-
dcrfiand thufe things^ which arc proper to that
alonCy by the Analogy and Ajfifance of another.
It is endlcfs to argue in fo plain a Cafe^ and
this is fufficient to Jhcw that there is Originaly
no ABual or Natural^ but only in Procefs of
Time an acquired and gradual Kjioivledge in the
Mind.
But tho there be no Original K^iowledgey there
are fame Original Notices^ and Apprehenfions in
the Mind of great IJfe fir the Cojifervation both
of the Natural and Moral Frame of Man. Thefe^
iis they are Natural Movements arid DireHionsy
may very properly be confidered^ as the firfi Ope-
rations and Appearance of the Light of Nature :
One Branch ofrvhich direUing us to the Preferva-
tion of Life is common to us with the reft of the
Animal Creation : The Other j which rtfes from
a fenfe of our own ABions^ is peculiar to Man^
(IS He is a Moral Agent.
Thefe^ the Natural and Moral InftinBs will
deferve a more particular Enquiry. The Natu-
ral ts in a (freat Meafure antecedent to^ and tn-
depende?it of that InteUellual Kjwwledge-, which
is acquired by the 'Rational Faculty s of the Mind:
The Moral InftinU is joyned with and dependeth
upon the Kjiowledge of Moral Truth ^ and there-
fore I fljall treat of them in the following Order.
1 . Firftf of the Natural InftinE m diftinB
from and Antecedent to our Intelle^ual J^ow-
ledg-e.
XXIV The Preface.
2. Of our hitelleUiml I{iwwledge Natural and
'Moral.
3. Of the Moral InfltnH fiibfeqiient to and
rifingfrom our Moral Kjiowledge.
I. j4nd firjl for the Natural InflinEl as di-
ftiuB from and Antecedent to our IntelleUual
Knowledge.
For fine e Man is a Compound Creature of Spi-
rit and Soul and Body-, and the Body and Am-
mal Spirits are the Organs and Inftruments of
the Mind in all its Operations .y durijio- this jini-
ted State^ we may jujlly conclude^ that whatever
JQiowledge rifeth from this Compmnd State^
which would not have rifen meerly from the Mind
alone^ may he properly faid to rife Originaly from
the Animal Frame., and therefore thofe JnjiinBs<y
which we feel^ tho they be common to the meer
Animal Creation^ yet inafmuch as they are Na-
tural Notices^ may be called one l^y or Portion
of the Light of Nature.
In Brutes this Light is not Difcurjive^ as it
is in Man.) but it ferveth to direct them in the
Vrefervation of themfelves and their Species, as
furely^ and effeUualy as the Eyes in their Head
ferve to dijli?ip-uijh ObjeBs and to dircSl their
Motions. Man indeed is able to reafon upofi
thefe InftiiiUs as upon any other SubjeU of Science.,
but he generaly obcyeth them without Thought or
Conf delation. No Man dehberateth whether he
Jljall eat or drink when he is prejfed by Hunger
and Tlnrjl^ neither doth any Man reafon with
Himfelf whether hefljallflyfrom a falling Houfe
or a Devouring Beafi : The fir Jl Nifus the firfi
Movement is to avoid the Danger: the fecond is
to
The Preface. xxv
to call in our J{cafo7i to reJIJi it : The firjt is a
fuddaifi Motio7i from a Natural Imprejjion', and
therefore our Injlifififj tho Common to the Animal
Creation are Original Notices : Thefe are truly
Innate J and difcover to us the firfi Daivmng and
Glimmering of the Light oj' Nature.
. 2, But there is a Light -^ which may he called
the pure Int ell eHual Light of Nature to which the
Body contributeth nothing but the Materials to
work upon-) and is no more than an Organ or In-
flrument without n^hich the Ali?id i?i its prefent
State could not perform its Operations . By this
Light I under [land the Powers^ »nd Faculty s of
the Mind to difcover^ and when difcovered to ap-
prehend the Truth and ConneUion of any Vropof-
tiony whether Natural or Moral. In Natural
Truth this Light direBeth its to all the Principles
and Conclujions in Arithmetic and Geometry^ and
the fever al Parts of Natural Philofophy. Thofe
great Men, who by their own dtfquijitions difco-
vered and fo formed any Mathe?nattcal Propofi-
tion-f difcovered it by that Natural Light which
Jheweth the Proportion and Agreement of one thing
to another in a Chain of Confeqiiences^ from fome
Original Prop oft ions-, Axioms^ and Coticcjfions.;
and therefore thofe Principles from which fuch
Truths and Conclufons are deduced are called
Fir ft Principles J to the Truth of which the Mind
necejfarily ajfentethj as foon as we underjiand
the TermSf in which they are expreffed.
But befdes this Light^ which dircHeth us in the
Invefligation of Natural Truthy there is another
Branch ofit^ if I may fo divide it^ by which we dif-
(crn all Moral Truthy and the Eternal Differences
of
XXVI The Preface.
of Good and Evil. This is the Light^ which we are
here to enquire after^ that Light which leadeth
lis into the Knowledge of Natural T{eligion.
Taking the Light of Nature in this f^iew-, by
it we under fland in general the fame IntelleElual
Faculty^ by which we difcern Mathematical or
any other Truth-, applied to the Difcernment of
Good and Evil.
It hath of late Tears efpecialy been the Turn of
fever al great Writers to invejiigate Moral Truths
t?i a Mathematical Way. Whether Morality is
capable of that JiriH Form of Demon ftration or
no^ I will ventre to affert that it is not lefs cer-
tain and demonjlrable in a way fuitable and pro-
per to it; becaiife the Demonflration is to befitted
to the SubjeU-y and not the SubjeH to any particu-
lar kind of Demonflration.
In all Geometrical Conclufions^ however the 0-
peration is Internal^ the ObjeH is always Exter-
nal j Senfible-f and Material : In Moral Conclu-
fions the ObjeB and Operations are both Internal.^
the PraHice only is Exterjial; and if we were to
apply the Scale and the Compafsy perhaps we could
not meafure the AjfeUions of Moral Anions fo
exaUly as we can the Figure and Proportion of
Lines^ and yet we are not lefs certain of the
J^Bitude and Obliquity of Moral Aclions., than
we are of the I{eUitude and Obliquity of a Line.
I do not mean whether fuch an Action as done by
fuch a Perfon be certainly Good or Bady for that
will depend upon Circumftancesy but I i)itend that
the AUions themfelves without regard to this or
that Perfon arc Good or Bad-, and fo pronounced
upon the fir ft Hearing. In this fenfe they are ra-
ther
The Preface. xxvii
ther Propofitinns than u^Bions^ or elfe Acltom
confidered only ns Matertaly Good in themfelvesy
and Jo they become at once both Inftances and
Joules of our Duty.
Natural and Moral 7ruths in fume J{pjj)eBs
are equaly Evident., hut the Truths of Morality
are ^[eneraly freaking more Obvious and Evident
at their firfi Propojifig than Natural or Artificial
Truths. In Natural Truths hardly any thing is
immediately Evident beyond fir fl Principles : In
Moral Truth the great Lines of our Duty are
like firfi Principles plain and legible at firfi
fight y and prefently affented to m foon-y es pro-
pofed. All the Difficulty and Obfcurity arife
from applying them to particular Cafes and Per-
fonsy or more properly from the Prallice ofthemy
fince the Practice thro' Mans Infirmity is not an-
fwerable to his Knowledge .
We are under no Neceffity therefore of arriving
at Moral Truths by Juch Methods and. Difquift-
tionsy as we ufe in Phyfical and Artificial Sub-
jeBs'^ but the Mind hath a nearer PctffLge to
themy and difcerneth them foonery than fhe doth
Thofey which employ our ^eafoning Faculty s ifi a
long Chain and DeduBion ; it is much Eafer to
teach Men their Duty^ than to make them Ma-
themattciansy and they will learn it fooncr from
the Scripturesy than from the mofi refined and
AbftraUed Treatifes and Effays upon it.
Whether the Truths themfelves are more dif-
cernibhy as fome ObjeHs are more Vifible than
other Sy or whether the Mind hath a Jloarper-) and
quicker fighty when they come within her Kj'ny
may perhaps be thought too refined a Speculation.
'TJje
XXVIII The Preface.
^he Poi?7t: may be argued upon both fuppojitions ;
For Moral iruths^ tho' they are not any more^
than other firfl 'Principles^ Innate-) have i?i them
fomething Jo connatural to the Mind ofMati be-
caufe of their Fitnefi to his Condition^ that they af-
feEi our ^afon with an Immediate Sympathy., and
however Eternal-) j^bjira^ed and Independent on us
in themjelves they he^yet being-^m they are required
of us.) and made Matter of our Duty •, founded in our
Nature.) they immediately touch the Confcience^and
by a Kjnd of Symphotiy Jhike.) like Unifonsj upon
the very Strings and Frame of our Con flit ution .
From hence by an eafy Tranjition we may pafs
3. To, the Moral InflinU fubfequent to and
rifmg^froin our Moral K^iowledge .
For over and above the Knowledge.) we acquire
by the Light of Nature every Man beareth both
an Internal and External Teflimony to the great
Truths or Dutys of Morality fo far) as He is in-
firuBed in them. He mufl fir ft have knowledge
of them) or he can be no more ajfeUed by them)
than an Infant) or an Ideot : and he mufl have a
right IQiowl edge of them) otherwife he cannot be
rightly affeUed by them ; But upon a true and
perfeB Knowledge of them) whether obtained by
his own DifquiftionS) or the InflruUion of otherS)
Nature herjelf both Inter naly and Externaly
beareth Witnefs to them.
By the Internal Evidence I underfland both the
Confcioufnefs and ConfciencC) we have of Moral
Truth: the firfl of thefe denoteth that Natural
finfe) we have of the Honefly and Turpitude of
Moral AElions : the fecond is that Conviction) we
feel within our felves upon Tranjgreffion) and
that
The Preface. xxix
that jipplaufe of our orvn Hearts, rvhen rve obey
the Precepts of Morality. Or more briefly we may
fay, that Confcioufnefs is the Convi^ion of Moral
Truth, and Confcience of Moral j4B:ions.
The External Evidence is that Shame, which
overfpreadeth Men's Faces upon the mention of
any thing Offenfive, and that Confufion, which
overwhelmeth them, when deprehended in a Crimi-
nal AB. The One is the Guard of Virtue, the Other
the ConfeJJton of Guilt, and both of them exprefs
the Natural fi^fe, we have of foul and difljonefi
jiBio7is. They Jhew, that there is a Natural Tur^
pitude tn Evil, and that our M^mds are formed to
difcern what is Good and Evil in the great Lines
of Morality as ]ujily^ as our Senfes are formed
to perceive their proper ObjeBs. For Truth to the
Mind is as Natural, as Colours to the Eye.
I conclude therefore with reJpeH to Moral
Truth, that the Light of Nature confifteth in that
IntelleBual Capacity, we are endcwedwith, of our
felves to difcern, and from others to learn 02ir
Duty: And the great Differences of Good and E-
vil our felves bear Witnefs to both outwardly
and Inwardly : Inwardly by a Confcioufnefs and
ConviSlio?i of Truth, and by a Confcience of Duty
and TranfgreJ/ion : Outwardly by thofe Involun-
tary Emotions of Shame, and Exultation, which
dif cover the quickejl fenfe of Turpitude and Ho-
nour. Thefe Natural Springs in the Moral an-
fwer to the InflwBs in the Natural Conflitution .
and Thefe are as ufeful to preferve the Moral, as
thcfe are to preferve the Natural Life. They are
Our Guard and Monitors and Witneffes in our
Duty, and if they are not the Subjiantial Li^ht
of
XXX The Preface.
of Nature it felfy we may properly call them a
^y and Effulgence of the Mind both as theyjhine
Inwardly-) and break forth Outwardly in a Con-
viHiojif }ve cannot Jltfle^ a Confcience^ we can-
not con trolly and. a Shame-, wc cannot hide.
To thefe I may add every other Manifeftation
ofJ^nfon in the Actions and Countenance of Men:
The Faculty of Speech in a Rational manner^ not
like Dawsy or Parrots [which-, when they have f aid
what they have been taught either with or without
ConneUion-, have faid all they can) is a certain In-
dication ofl^afon : The Smile alfo as well as the
Blujh of the Face dijplayeth it^ and) like One
looking out of the WmdoWy tellethy who lodgeth
within.
If any thing more be meant by the Light of
Nature, than what every Man is pojfejfed of by
Himfelf then by the Light of Nature muji he
iindsrfiood not only the Reafon of Every Many
but the Reafon o/all Meny and all the Vro-
dudtions of Reafon from the Beginning to the
End of the World-, Andfo It is not only the par-
ticular Reaibn of rz/^ry %ia7iy but the Colle(5tive
Reafon of all Men however recorded-, and pre-
ferved in any Monuments of Arts and Learni?ig.
Takings the Light o/Nature in this VieWy It con-
taineth all the Difcoverys madcy and to be madcy
andy all true Arguments ufedy and to be ufed as
long, as Man continueth o?i the Earth. For the
Attainment of this Light therefore we mufl have
I{ecourfe to InfiruB:iony and every Man bejides
his Natural Capacity will have fuch a Proportion
and Degree of this Light ofNaturCy as InJlruUion
and Application tanfurnijh him with.
But
The Preface. xxxi
But here we muft diJHnguiJh between the In-
ftrudioii, 05 ivell m the Light o/Reafon and
Revelation. For altho' it is by Reafon that we un~
derjiand'wh^x. ts tamht by Revelation, ^f^ thofe
Points not being Originaly dijcoverable by Rea-
fon, are to be diftinguijijed from thofe, that are^
and the Light, that dif cover eth them-j is to be di-
ftifigtiijhed from that Light, to which they are dis-
covered.
In this ^iuefiion therefore All^ that is contain'
ed in the Scriptures-, mufi be excepted-, and Mo-
rality, as delivered in the Scriptures., mufi he di-
ftingiiijhed from Morality, as delivered in all
other Writers-, who are neither mediately nor im-
mediately-, nearly nor remotely acquainted with
the Scriptures : For whatjoever is fairly to be pre-
sumed owing to the Scriptures is to be difiinguijh-
edfrom the ProduBions ofmeer J^afon alo7ie-, and
then if we only diflinguijh thus far-, we Jhall find
a great Difference between the two Lights ofKea.-
fon and Revelation, and if we dtjlingmjh fur-
ther between thofe parts of the World., who had a
Communication with Revealed Light, and thofe-,
who hadloji it-, we JljaJl Jlill fee afar wider Dif-
ference between the Light 0/ Reafon and Reve-
lation.* Perhaps there are no People fo Bli?idand
Barbarous^ to whom fome Glimmerings of a Tra-
ditional Revelation at Icafi have not defended:
and the Light 0/ Reafon feemeth in all Nations
to have prevailed in Proportion to the Light they
borroived from KQwehiion. In this u^ge and Na-
tion it is jibfurd to talk of One in Oppofition to
the Other-, when Reafon is fo manifefily indebted
to Revelation. For the Light o/Rea(bn in one
fenfe
xxxn The Preface.
fenfc taketh in the Light o/Revelation, andfi
it is mightily improved: But of it f el fit is a dark
and bewildered Guide^ if that may he called a
Guide ^ which itfelf Jlandcth in fo much need of
DireElion.
After this View oftheUi^t I proceed in the
next place
2. To the Law of Nature.
By the Law (y/ Nature is under flood the T^ule
and Order prescribed to every Being fuitahle to
its frueral K^nd. So to the Sun and Stars their
Law is to Jhine and to dijpence their Influences
according to their feveral Degrees of Light y Mag-
nitude-y and Diflance with refpeB to the Bodys fl-
tuated round them : The Law of Planets is to
perfirm their flated Courfes according to the large-
nefs of the Sphere in which they move or of the
Circle^ they d-^fcribe^ and according to the diffe-
rent Degrees of Celerity^ with which they are car-
ried either about their own Axis, or round any
Common Center.
To Stones and l^^iinerals^ and Plants and
TreeSf their feveral Propertys are their Law, ac-
cording to which they grow and operate in pro-
ducing anfverable EffeHs-, and by which they are
jpecificaly diflingiitjhed from one another.
To the Animal World-, befides What Living
Creatures have i?i Common with Stones andMine-
rals.f Its Accretion^ and with Plants and Trees,
as Vegetation^ and Circulation of the Juices, the
Law o/Nature is the Prefervation of themf elves
in the feveral ways proper to each K^nd, and in
the feveral Elements to which they belong.
But
The Preface, xxxiii
But when rve Jpeak of the Law o/Nature we
take tt in a more rejirained and peculiar jhife^ as
Man IS the Subjed: of it : and here^ not mcerly
ajidjimply as he is a J^ational Creature^ but as he
is a Compound national Creature conjiftifig of Spi-
rit^ and Sonly and Body-, and aBed by the Im-
prejjtons of Senfe^ as well as by the DiHates of
B^afon,
This is clear-, becaufe elfe if with reJpeSl to the
Law oyNature Man was to be req:arded meerly
as a B^tional Creature-^ the Law o/'Nature would
he the fame to Mankind as to other Intellioent
Beinf_s in proportion to the Degrees and Excellent
cy »f their 'Vnderfianding. Now the Law ofSa-
ture, or the Law, to which all Intelligent Bei?i s
are fubjcB-, is fuch, as fuppofeth them Free, and
requireth them to a^ according to the Powers^
they are endewed with, and to the peculiar Com-
mands of their Creator, as th^y Jland in B^la-
tton to GOD, and each other. This L^iW is fulely
Inteliedlual, as applied to Beings meerly Spiri-
tual, requiring Purity, Love, and Obedience with
rejpe^ to GOD, and the moft Extenfve Benevo-
lence to all other Beings, that are proper Obje^s
of it.
With rejpeB: to Man confidered as a Compound
Per Jon made of Body and Soul as well as Spirit^
and aSled by Sefife as well as B^afon, created and
born for good Purpofes fuitable to his Nature, and
placed under fever al Relations to GOD and his
Fellow Creatures, the Law of Nature to Him
mufi not only have regard to his peculiar Effencey
as difiinguijhed from all other Earthly Creatures
by his J^afouy but muft rejpcU him likewife as
d He
XXXIV The Preface.
He is JiihjeR to the fame AffeUtonSy and Appe^
tites of Senfe with the Brute Creation^ and fo
thus made and co7iflituted It confidereth Htm
under all his fever al 'Relations alfo.
The Law o/Nature then with rejpeU to Man
is a Colleciion of certain Eternal and%)nvariable
Truths^ whereby he is required to improve his
%)nderfianding') to regulate his Appetite^ and to
dif charge the fever al Dutys rifing from the feve-
ral T^lations^ he jlandeth in to GOD and the
World.
As to the Origin a7id Obligation of the Law
of Nature, we found them in the ElTence and
Will of GOD : Our Adverfarys derive them frOm
the Reafon and Fitnefs of Things cofifidered as
previous tOy and independent of his Will., and in
their Language they lay GOD under an Equal
Obligation with his Creatures.
It may be neceffary therefore to confder the fe-
veral parts of this Scheme., with reference to the
Account., they give of Morality-, and with regard
to the Obligation^ to which they equaly fubjeci
the Creator^ and the Creature.
That there is a Fitnefs and IJnfitnefs founded
in the different Reafon., and l^elation of Things'
is manifeft from co7iftant IJfe and Obfervation.,
as this Fitnefs and %)nfit7iefs are applied to us.,
and under food of the various Means ufed in pro-
fecuting the End propofed : fo Things., or rather
ABions are called Fit., as they are conducive to
fome Endy and agreable to the Condition and ^e*
lation-, we are placed in., in the World-, and in
this ref^eU what is Fit for us to do., is ever Fit
for every Man under the fame Circumjlances to
have
The Preface. xxxv
have done', and to do. Hence arifeth the general
Fknefs or IJnfitnefs of Things in the fame Con-
dition and Relation.) and thus' this Fitnefs and
%)nfitnefs.f as they are taken abJiraBedly in
a 'Moral fenfe^ and anfrver to True and Falfe^ to
Good and Evil J are f aid to be Eternal-^ the ^a-
fon of them being ever-, and unvariably the fame.
Whether they be previous to and Indepen'
dent of the Will of GOD is another ^luejiion^ fur
they may be Eternal and Immutable^ as they re-
fer to the Eternal Differences of Good and Evil-,
thd they be not previous to and independent of his
Will. For tho all Truth in one fenfe is Antece-
dent to the Creation ofThifigs^ and to any Decla-
ration of Go D^ yet it is neither previous to
Him., nor independent of Him. For there are
Numberlefs Truths in the Divine Mind-, but the
Difcovery and Manifeflation of them depend upon
his Pleafure-, as the Truths relating to Man and
the World about m had not appeared, had not Man
been created fuch ns He is. Thefe Truths fubfft
fomewhere : either in the Divi?ie Mind, or in
Created Sub j eels. As they exijl in Created Sub-
jeFis they are only Cvceval with thofe Subje^s, /is
they extfi in the Divine Mind they are Eteriial.
Truth abjiraUedly confidered belongeth to Intel-
leHual Beings only: In GOD tt exifieth Effen-
tialy : in Man ObjeElively, as it is the SubjeH
both of his Contemplation and his Duty : and thus
it mufl exift., or it hath no Exifience at all, and
therefore no Eternal Exifience but in an Eternal
Mind. Otherwife fay, ye profound Vhilofophers^
that make the I{eafon and Fitnefs vf Things an-
tecedent to GOD Himfelf, whence they were de-
d 2 rived
X X XVI The Preface.
rived into the Divi?ie Mifidy and from what Faun-
tatn did they jpringy or where did they exifl fe-
par ate from the Divine Bein^J That they are
previous to his Will is no otherwife to be con-
ceived than we can conceive Him f elf to he pre-
vious to his Will J and that they are indepen-
dent of his Will is no otherwife to be conceiv-
ed than we can conceive his Ejfence and Attri-
butes to be independent of his Will. Thefe Truths
exijl Eternaly by the fame Necejjityy by which
the Divine Bei?ig Himfelfexifieth-, but at certain
periods they are manifefted in proper Sublets
created to wider (Ian d^ to receive^ and obey them,
And fo both Natural and Moral Truths^ as
they relate to iiSy depend upon the Will of GOD y
inafmuch as the Creation of proper Subjecls de-
pendeth upon his Will. To fuppoje any thing pre-
vious to the Firfi Cauje^ and independent of the
Creator is a ContradiUion tn Terms ^ and all Ar-
guments a Priori therefore^ that affirm fumethmg
DijlinU from-) and Antecedent to GODj ejpecialy
that affirm any thing to be Difttficl^ Antecedent
and Independent^ labour under the fame Contra-
diclion^ and fuppofe foniething Eternal Belides,
and Before what is Eternal.
If any thing may be faid to be Independent of
the Wdl of GOD becaufe He cannot alter ity nor
make it to be other-, than it is-, this under due Ex-
planation is readily admitted, but it is nothing
to the Purpofe : A Lion changed into an Afs is no
longer a Lion-, and Water changed into Wine-, is
no longer Water : and fo far GOD can alter the
Nature of Things^ but then the Things will not^
be the fame., they were before. We do not take
upon
The Preface. xxxvii
upo7i US faticiiy and pre Jump tuoujly to determine
what GOD cannot do • We knorv that He can do
every things but what implieth an ImperfeHionj
and nothing is impojfthle with Him-i hut Faljkood
and ContradiBion : and therefore in this Argument
we fay y that the Effences of things j and the Truth
of Numbers and Proportions are as unalterable
as the Truths of Morality. Matter cannot ceafe
to be Matt er^ while its Proper tys remain^ andtho^
it may be modified into Number lefs Forms it will
be Matter fiilL-i unlefs it Jljall be annihilated by
the fame Power -^ that created it. Andfu Moral
Truths likewife vary with the SubjeEl according
to differerit J^elations and Circumjlances^ but they
are ever the fame in themfelves^ and while Man
conti?meth to be Ma?i they are Ever the fame to
him under the fame Circumjlances and Relations .
To objeH that if Moral Truth be not indepen-
dent of the Will of GOD y it is of a precarious
Nature^ and dependeth upon his Arbitrary De^
termination-, whether it jhall be Truth -^ or not;
this is a Falfe and a Blajphemons Confequence^ ar^
guingfrom Human Will to the Divine-) as if the
Divine Will were mutable m ours^ and to be Ar-
bitrary implied at leaf a Power ^ and PoJJibility
of Evil as well as Goody in the Counfels and
AUions of the Almighty.
Thus indeed they argue y but fur el y they mi fake
the very Effence of GODy as if Faljbood and
Wrong could ever enter into ity or as if his Arbi-
trary Will could ever decree any thing contrary to
his Eflential PerfeBions. Whereas He is Arbi-
trary meerly from his own immutable PerfeBtonSy
fo that He can decree Nothi??g but what is co?7fo^
d 3 nant
XXXVIII The Preface.
nnyit to his Eternal Goodnefs and 'Trutb-y and eve-
ry Contradi^ion to his WiU is therefore Falje and
Evil.
The Term Arbitrary m applied to the Will and
AB;ions of Men is general^ of Evil Tende?icy-, and
therefore of Evil Signification ; but applied to
GODy who is the Freejl^ as He is the mojl Per-
fect of all Beings^ or more properly the only Per-
fect Being.) the Term Arbitrary can never be un-
derfiood in an Evil Tyrannical^ or Capricious
Senfej and therefore for the Almighty to be Ar-
bitrary is no Impeachment of his Goodnefs JuJHce
and Truth ; and we may fay of the Moral Crea-
tion-f as the Apofile jpeaketh of the Chriflian
Scheme in the Salvation of Man : That God
worketh all things after the Counfel of his own
Wm. Ephef. I. II.
Among Men indeed-, and according to HobbeV
Philofophy-f where Power is all the Power ^ a Man
can iifurp-i aftd is exercifed according to the Will
alone of the Supreme Authority^ without regard
to the Eternal Differences ofJ^ght and IVrongy
of Good and. Evil^ there the Sovereign Power may
piffthly in FaB decree wh^it JJjall be Vice and what
ftmll be Virtue. This is the Prerogative of Infalli-
bility and Tyranny among Men ; but ?iot the Pre-
rogative of GOD-, who is alone Infallible. He
dtfclaimeth it as an Infirmity and ImperfeBiony
ivhich cannot approach Him ; and therefore GOD
being infinitely PerfeB-, it is both Blajphemous
and Abfurd to fuppofe that Truth muji be Preca-
rious, becaufe He is Arbitrary.
The Difference between GOD-, and his Crea-
tures is this: God is Arbitrary in all his Coun-
fels^
The Preface. xxxix
fels-) and all his Works^ both as to the Beji^nment
and Accomplijhment of them in fiich Abfolute
Truth and PerfeBion^ that what He Willeth ts
always Juft, and what He doth is always Right.
j4nd therefore rvith the Pf aim ill we ought mo ft
fiedfaftly to believe ivhat even the Light of Na-
ture as jvell as the Pfalm revealeth unto us con-
cernino- our Almighty Creator^ l.hat the Works
of his Hands are Verity and Judgment, and all
his Commandments are True. Pfal. CXI. 7.
This we under jiand-i when we fay-^ that GOD
is Arbitrary in all his Counfels and Aclio?is^ and
at full Liberty to purfue his own Determinations
without any Impediment fom Without^ or J^-
fir aint from Within.
But when we fay that Man is Arbitrary, we
do not only include the Freedom^ but more efpe-
cialy the Obliquity and Perverfenefs of his Will.
In God to aSi Arbitrarily implieth the highefl
Liberty, fur He aReth folely jrom the Motives
of infinite Goodnefs and Wifdom : In Man to aB
Arbitrarily implieth an ImperfeSlioJi^ a Capacity
to aH in Violation of or in Conformity to his
Duty : and for Man to aB Arbitrarily is gene-
raly underfiood to atl unreafbnably out of the
Pride and Infole?ice^ the Vanity and Wantonnefs
of the Heart : Man^ fuch is his Weaknefs, may
vainly attempt to make Virtue Vice-, and Vice
Virtue : This Power fume ofthegreatefl Patrons
of Natural ^eligion^ and Enemy s of B^v el at ion
have afcribed unto Man^ but, they cannot with-
out equal Weaknefs^ and Wickednefs afcribe it
unto GOD. To deny^ that GOD is Arbitrary fo^
as to be Mafter of his own Determinations is no
other
XL The Preface.
other than to fay^ There is no God, or if they
acknoivled'^e any^ it ts to involve both Him and
^f in the difmal DoBrine ofhiexorable Fate^ and
Inevitable NeceJJlty : and to fay^ that tf GOD
be Arbitrary He may changj: the Nature of Good
and Evil ir Bla^hemoujly to chavf^e the Weaknefs
and Folly of Men upon the IndofeBible Perfections
of GOD.
Our Adverfarys in this Armment miftake both
the Nature and Notion of Moral Liberty: // itf
do they thinky any true Liberty, that Man' can
tranfirefs his Dutyy or make a Fwlijli Choice^
Is It any Degree o/' Liberty that he is under the.
Bondage of his Lufls and Faffions ? and rvould he
7iot be equaly-f or^ properly jpeakingy would he
not then only be truly Free, ivhen without Ob-
flruhlion he could uniformly perform his Duty^
and without Diflra'clion fill chufc the mofi de-
jireablc OhjeUx ? This indeed would be perfect
Freedom : Goodnefs and Liberty always accom-
pany each other-) and Sm and Slavery always go
together ; And GOD is Abfolutely Free, becaufe
He is Infinitely Good.
As to the other part of the ^eflion concerning
the Obligation of the Law ^//'Nature, whether
it be founded i?iy and rifr.th from the Fitne s and
Unfitnefs, the Reafbn /««^/ Relation o^Things,
or from the Law of GOD-, it is readily anfrvered,
that in fever al refpeHs it arifeth fron? Both. From
the Fitnefs, &c. of things confdered as Means
conducive to fame Certain End: from the Law of
God requiring its to purfue the End-, and confe-
quently to ufe the Means. The Fitnefs of Tilings
confdered only-, as havwg a Natural Tendency to
the
The Preface. xli
the End-, hiduce no Moral Obligation, unlefs
we are preymifly obliged to purjue the End. The
Artificer-, who would contrive a Machine tojhojv
the Motions of this Pla?ietary Svftem-, is obliged in
one fenfe to ufe proper Infflruments^ and work after
a jujl Modely and to balance the Parts in due Pro-
portions to each other, but he is not obliged to make
fuch a Machine-, and therefore the Oblgation to
ufe the Means is an Improper Oblwation : But the
Obligation rifng fro?n the Law of GOD reqmrcth
us to purfue the End of our Creation-, the Happi-
nefs and Perfeclion of our Nature^ or to jpeak in
the more Modern Language., the Law of GOD re-
quireth us to aB according^ to the Truth and Fit-
nefs, the Reafon and Relation of Things., he^
caufe they are conducive to the Happinefs and
Perfeclion of our 'Nature.
In the common ufe of the WordL^w^ we fome-
times underfland the Rule ofuiBion-, and fome-
times the Will of a Superior, but the Rule of
jiElion obligeth only., as it is given and enjoyned
by a Superior. The Rule doth not oblige of it
felf but from whence the Rule, from thence alfo
the Obligation is derived. In all Laws the Ob-
ligation is derived from the Authority of the Le-
giflator.- in mne from, the Body, or Precepts of
the Law.- The Obligation, and What we are
obliged to are clear different Things-, tho they
are called by the fame "Name-, and go under the
Common Appellation of the Law. Thus by the
Law of the Land we underfiand the Preceptive
part-, and by Obligation we underftand the Tn-
jundive; By the One Matter o/Duty: By the
Other the Authority Enacting: and fince the
Mat-
XLii The Preface.
Matter of the Law cannot oblige of it felf there
mufi be a proper SubjeU <?/ Obligation, and a
Competent Authority to oblige. Othermfe it is
f^ppojing Obligation without a Law, and a Law
without a Lawgiver, or, m they fpeak previous
to any Law rvhatfoever ; but I Jball have occa-
fion to confider this Point further-, m ive go along^ •
ill the mean time it may he neceffary to confider
more dijlinUly this Fitnefs, &c. of things^ which
are faid thus to obligey and rvhat they arey on
whom the Obligation falleth previous to^ that
isy without a?2y Law at all.
As to the Fitnefs, &C. of Things^ perhaps the
Therms have not been duely weighed-, and thefe
Dijputers do not well under jiand what they mean^
when they talk in this crude, yet peremptory
manner of the Fitnefs, &c. of "Things. Is Fittiefs
an Abfblute or a Relative Term ^ and doth it not
equaly regard both the Agent atid the End?
There is indeed Abfolute Goodnefs^ and Abfo-
lute Truths as GOB is abfolutely Good and True-^
hut there is no more any abfolute Fitnefs, than
there is an abfolute Relation ; when we infift
upon the Fitnefs of Things^ the obvious ^lucfiion
is for What, and for Whom are they Fit? And
further tt may be asked-, What are the Things
themf elves : are they ^/?^ Actions, or the Agents,
or Both ? and why are f uch Actions as are Ho-
neit, and Juft and True, Fit for fuch Agents
as Men ? Is it meerly becaufe they are Good, or
is it not moreover, becaufe they are fuited to
if^/;^ Nature and Happinefs of the Agents? This
?naketh them Fit, and becaufe they are thus Fit,
QODy who ijnpnfeth this Univerfal Law upon all
his
The Preface. xliii
Jm Creatures that they aB fuitably to their feve-
ral "Matures^ willeth^ that Men alfo aB fmtably
to Theirs. From this Fltnefs of Things then Men
may difcover the Will of GOD, and from his
Will their Obligation. The Truth and Fitnefs
pf Things defcend Originaly from GOD, He
that made us, hath made us alfo Fit to receive
them, by a Correjpondent Fitnefs iii our Nature
to them-^and by adapting them fo jujily to the End,
Tve are to purfue, and therefore from his Will
arijeth our Obligation to aH according to them.
If we look upon Man as the SubjecSb, on whom
this Obligation falleth, we mufi confider what
Man is, and what the Nature and Confequence
of an Obligation are to fuch a Creature, as Man.
Jtsk then what Man /'/ ? He is a Moral Agent .•
ask what an Obligation is ? It is the Force and
Virtue of a Law derived from the Right and Au-
thority of the Lawgiver : To fay Obligation
is a Tie, is a Tranjlation inftead of a Definition,
and an Empty Tautology nothing to the Tur-
pofe : ask what is the Confequence of an Ob-
ligation? It is our beings accountable for our
Actions, and liable to the Penaltys of Tranf-
greffion. Obligation in this ^luefiion is a Ju-
ridical or Forinfic Ter?n, and a Man muji be
accountable for his Actions, or he can be un-
der no Obligation. Obligation otherwifc is a
loofe difcretionary Thing ; and whatever is the
Phyfical Confequence of his Atlions, there ca7i be
no Moral nor Judicial Confequevcefrom the Obli-
gation. More Words are needle fs in fo plain a
Cafe : To fay a Man is finder an Obligation,
and not accountable ps a Contradiction, and if
he
XLiv The Preface.
he be accountable, then look^ to whom Tje is ac-
countable, from Him floweth the Obligation ;
and fo the Creature, the Law, and the Obliga-
tion are derived from the fame Fountain-^ the
great Lord and. Creator of all Things .
77;<? Reafbn and Fitnefs of Things then are
fome fpecial Truths adapted to our Nature-, and
therefore made the Rule ef our Actions : This
Rule being given iis by GOD become th a Law,
of tvhich Men are fa confcious and conviBedy
that nut having the outward, and written Laiv
they are faid to be a Law jinto themfelves, their
Confcie?ices all the while accufing or excujing them.
Whether therefore we conjider the Fitnefs, &c. of
things as a Rule, or a Law, they are mofh jhiU--
ly Obligatory upon us-, when by an hard Cata-
chrefis, to give it the foftefl Termy they are faid
to be Obligatory upon GOD Himfelf. This is
the laji part of the Scheme, and it will ask fio
very lung Procefs to dtfcufs it.
To make the Realbn andViintk of things pre-
vious to and Independent of the Will ofGOD-, and
then to fayy that GOD is obliged to acl accord-
ing to the Reafon andVitnQis ofTlnngs: that^ m-
He is a Moral Agent what regulates his u4tlions
is Law : that there may be Obligation without
Law, as 1.2cw fignifies the Will or Command of a
Superior, and yet that Duty is not to be fuppofed
without a Superior, and figfiifies OhY\g2it\OYito
conform Actions to fome Rule or Law, and that
therefore GOD is obliged to conform his u4Bions
to a Rule, This^ as it is juftly charged upon that
fort of Writers J is to fpeak of GOD-, as if they
were /peaking of Creatures . For it is moreover
lay-
The Preface. xlv
laying Him under the fame Obligation'^ and e qua-
ly JubjeHitig the great Creator to the fame Laws
with his Creatures. This Tve fay is jirange^ and
Uticuuth Language^ but let us confider the Jufl-
nefs and Propriety of it.
Obligation applied to Moral Agents, infer-
rethy as I have faidy their being accountable to
fome Superior for the Performance or Tratifgref-
fion of thetr Buty^ and z/ Obligation dothy as
they fay it do thy prefuppofe Will and Choice^
and Power to aU otherwife, then to fuppofe
GOD under Obligation, // to fuppofe in Him a
Will, and Choice, and Power to aB contrary to
that Obligation, which is a fuppofitton equaly
Blafphemous, and Abfurd.
The Law and Rule then according to whichy
they fay y GOD is obltg^ed to aB, are the Reafbn
flw<^Fitnefs of Things. This by their account is a
fort of a Rule or Law, that is previous to the
WiWofGODy and to any 'LawSy Commands, or
Injunctions, Divine or Human.
From hencey as they explain themfelvesy there
arifeth Obligation without Law, as Law /'/ ufed
tofig7iify the Will or Command of a Superior:
For tn that fen fcy faith a learned Gentleman with
great Sagacity y there may be Obligation without
Law : in another fenfcy where Law is ufed for a
Rule ofj^Bion [that is a J{ule without the Will or
Command of a Superior) thercy faith hey with
equal Prof ()undnefs y Obligation always fuppofeth
Law, that isy a Law without the Will of a Su-
perior ; which if no other at lafly than Obliga-
tion without Law, ajid confequently ^/"Religion
bath any Dependance qn this flrange Law, here
is
XL VI The Preface.
is Religion without a Deity, and a LalV above
GOD Himfelf.
With rejpeU to GOD it may be convenient
enough for thefe Men to fuppofe ObligSition with-
out a Law, and a Law without the Will of a Su-
perior ; For it will be difficult to find any Law
to oblige Him-) or any Will, that is Superior
to Him: and in what manner they neverthe-^
lejs attempt to fubjeB the Creator to the fame
Laws with his Creatures is a Curiofity which
may invite our Attention.
Their Way of doing it is This. TJjey fir Ji place
GOD in the J^nk o/Intelligent Beings, a?idMo-
ral Agents, and then they tell uSy Intelligent
Beings and Moral Agents are fubjeB to Law.
*' Mural Virtue^ they teach-, confijts in the Con-
^^formity of our jiB:to?is to the J^afons ofUmigs
" in whatever relates to other Intelligent BeingSy
^^or our [elves y and therefore-," pray mind the
Cofifequence., ^^muft be Obligatory to all Intelli-
^^ gent Beings even previous to any Laws, or
"Commands, or Injunctions Divine or Hu-
"man.
But firfl, becaufe Moral Virtue confifls infuch
a Conformity of our Anions to the Reafons of
things^ doth it therefore follow-^ that it mufl be
Obligatory to All Intelligent Beings^ even pre^
vious to any Law, Divine or Human / How this
"Vniverfal Obligation followeth from this Defi-
nition of Virtue antecedently to any LaWy th&
Author may Jhow at his lei fur e. laskfecondly^
whether GOD be included in this Obligation
npon all Intelligent Beings ? If GOD be included-,
then Moral Virtue is Obligatory upon GOD-, the
Term
The Preface. xlvii
Term is applied to Hira, and GOD is eqiialy
SubjeUed with all other Intelligent Beings to the
Dutys and PraBicc of it. I would ash thirdly^
What that Law, and Rule is^ which is neither
Human nor Divine? Whether Moral Virtue he
a Rule or a Law ? and whether it be a Rule or a
Law neither Human, nor Divine?
Yhat GOD is included equaly with his Crea-
tures^ and equaly fubjeUwith them tofome Rule,
or Law, is by theje Writers rudely ajjertedy when
they are repeating over and over God is obliged
to This, ^W obliged /^oThat: And what they
Jay I Jhall give as a J^eply to thefe ^^ueflions in
a few Words taken from One of the great l{ea-
f oners among them. ^^Now GOD," faith this
great J^eafoner-, " is a Moral Agent : therefore
^^what regulates his PraUicc is Law. If Duty
*' thenjignifies Obligation to conform Adiions to
^^fome Rule, or Law, then," faith he^ in Confe-
quence of that Author s PrincipleSy whom he
writeth againjl-, " GOD is obliged to conform his
^^Adions to a l^ile." But if that Author doth
not include GOD^ but the Creatures only^ when
He jpeaketh of that Law, which regulates the
PraUice 0/ Moral Agents, then altho' GOD be
an Intelligent Being, a7id a Moral Agent, He
is not of the fame Nature^ ^ank and Level with
his Creatures y and falleth not confequently under
a Law like them : Far when it is faid that all
Moral Agents are fubjeSi to a Law, it is mani"
fefly as in a Parallel Cafe, that He is excepted,
who made them fubjeB to a Law.
T^he Inconfflency and Inconclufivenefs of this
Scheme are plain enough from this fmall Draughty
in
XLVin The Preface.
in which the fever al Pajfa^es ajferti7ig this Obli-
gation upon GOD Htmfelf are colleS:ed and
brought together • and therefore notrvithfianding
the D.'ftinBion between a Law and a Rule whi^
would he very juft, were it truly ftated, and
rightly applied, / do injifi upon it-) that Obli-
gation previous to all Law is Obligation with-
out Law, and that Obligation without L^wfup-
pofeth Duty without a Superior, and confequent-
ly Religion without a GODy and yet-, if as they
roundly cijjirm^ Law regulates the PraBtce of GOD
Himjelf\ as He is a Moral Agent, they may
once more confider-, Where is the Obligation pre-
vious to all Law.
But furely it may he fdid in the higheft and
mofi excellent fenfe^ that GOD is a Law unto
Himfelf : that there is no Law Extrinfic, Pre-
vious, or fuperior to Him, and^ that the Law of
his Actions is no other than the Freedom and
Perfed:ion3 of his Nature. There is a Difference
between the Rule, which GOD ohfcrveth Himfelf
and the Law, which He prefcribeth to all other
Agents, and in this Difference with regard to
Obligation lieth the true Diftind-tion between a
Rule and a Law. The general Rule, which GOD
ohferveth is the tnanifeflation of his Infinite Per-
fedtions, and his Goodnefs, Juftice ^;7^ Truth
are difclofed in the Exercife of his Wifdom and
Power: The jpecial Rule, which GOD aBeth
by-, both in the Natural atid Moral IVorld con-
fifeth in chafing and applying Means proportion^
ed to the End : The Means proportioned to pro-
duce all things into Being ts the Alone Efficiency
of his Almighty Word ; The Means ufed^ that
the
The Preface, xlix
the Things fo produced Jhould aiifwer the End,
which GOD propofcd in Creating thenij are the
feveral Habitudes, Motions, and Propertys
which He gave and afjtgned unto them^ as they
are conftituted in themfelves^ and proportioned
and referred to each other in Number, Weight
and Meafure : tho' I rnufl obferve that Number,
Weight and Meafure might have been lefs or
greater in proportionable Degrees^ cis it is in In-
finite Power to create More or Fewer, Greater
or Lefler Worlds at his Pleafure. The Rule there-
fore which GOD obferveth is improperly called a
Law with reference to Himfelf: It is a Rule of
his own makings as the Model is entirely of his ow?i
Defigning. But the fame Rule is a Layv to the
whole Creatio?i : It is the Law of their Motions,
Influences and Operations, and altho' they mujh
conflantly obferve this Law, forafmuch as they
cannot alter nor interrupt the Course ofit-^ yet
GOD the great Lord of the Univerfe can inter-
pofe at his Pleafure-, and alter, divert, and fiif-
pend thofe Laws ^y /'Nature, which He hath given.
At his great Bidding the Moon fliall ftand ftill,
and the'Siwn lliall not hafte to go down : The
Waters alfb fliall ftand on a Heap, and the
Fire jhall have no Force on the Servants of
GOD : The IVO^RD^ who created, can alfo heal,
and reftore, and raife the Sick, the Lame, the
Bhnd, and the Dead. /// the Moral World alfo
He is Free at hi} good Pleafure, and in his own
good Time to make what Creatures He plcafethy
Angels, or Men, or other different Forms ofln-
telhijent Beings, which we know not: and He
can place them alfo in what Relations to each
e other
L The Preface.
other He pleajeth • and altho without his Inter'
-pofition the Moral Dutys mufl go on in a perpe-
tual Tenour^ yet at his Biddi?ig the Child jhall
obey GOD rather than his Parents, and the Pa-
lent JImH offer up his Son unto GOD: Menjloall
aH againfi the jtrongefi Propenfions /?/Nature,
and forjake Father, a7td Mother, Wife, and
Children, yea and their own Lives alfo, not-
withjianding the great Fundamental Law oySelf
Prefervation ; and all this they Jhall do upon the
Principles 0/ Natural Religion as well as Re-
vealed, for tf there be any Reafbn and Fitnefs
in any things it is above all things Fit and Rea-
fonable that GOD jlmild ^e obeyed. ./^//Obli-
gation proceedeth from Him-, but None can re-
vert upon Him-, hut what in his Promifes and
Covenants he hath taken up07i Himfelf. There is
no Neceffity to conftrain his Ad:ions, and there
is no Law hut his own Eternal Wifdom to dired:
them: The Rule of his Actions is feen in the
manner of his Adting, and floweth from the In-
finite PerfecSfcions of his Eflence for ever. The
Natural and the Moral World in the feveral
J(j?2ds, and Differences of Beings are Jo many
Exemplications of his Attributes from the Sun
to a Stone in the Natural World-, and from an An-
gel to a Man in the Moral. To take a View of
his Operatio7is in the Natural World, and furvey
the Wonderful Effects of infinite Goodnels mov-
ing Him, and of infinite Wifdoifi dired:ing Him,
and of infinite Power accomplifhing his Works,
I would recommend the three lajl Chapters hut
one of the Book 0/ Job, not as a Poetical Sublime
Def(riptio?i only^ worthy the Greatnejs and Ma-
The Preface. li
jtjly of the Speaker, but more ejpecialy^ as an
Hiltory oj Creation, and the Laws given to the
Creatures by their Jlmighty Creator; and then
rve may joyn in this devout ConfeJJion and Ac-
kmwledgment with ^/;ePfalmift CXIX.9 r. They
continue this Day according to thine Ordi-
nances, for all things are thy Servants, and
ferve thee. And with rejpeB to the Mofal World
we may ponder in our Mmds what Job declareth
concerfii?ig the Original Law given by GOD unto
Man, who was created in his Image tv ferve
Him in Holinefs and l^ghteoufnefs all the days
of his Life, And unto Man He faid, Behold
the Fear of the Lord, that is Wifdom, and to
depart from Evil is Underftanding. This is
afternards taught and inculcated by David, and
by Solomon his Son. The Fear of the Lord is
the Beginning of Wifdom, and the Knowledge
of the Holy One is Underftanding. Job
XXVIII. 28. Pf CXL 10. Prov. L 7. IX. 10.
For further fatisfaBioyi in this Point I may
refer to the Debate^ as it hath been lately ma-
naged by the Author of the Eifay on Moral Ob-
ligation, and the Supplement thereunto conferred
with the Replys &c. To which I Jhall add Mr
Clark o/Hull his Examination &c. together with
his Foundation of Morality, which is indeed a
Reply beforehand to all that the Gentlemen of the
other fide have written or jhall write. His Cenfure
in thefe Points is much more juji than on the
Clarendon Hijlory,
I proceed now to the third Enquiry.
3. How far the Law o/Nature is Difcoverable
and PraUicable by the Light 0/ Nature alone,
« 2 It
Lii The Preface.
It is ajjerted by the great Advocates ©/"Rca-
fon, as well thofe^ who admits as thofe^ who
deny a Revelation, that Reafbn alone is Jujji-
cient to all the Piirpofes of Man with reference
both to his Temporal and Eternal State-, (fo far
as they^ who deny a T{evelation^ admit ofjuch a
State) and it is moreover repeated with unujual
Petulancy and Clamour^ that I^afon is, and
ought to be Sufficient.
That the Law o/Nature is difcoverable by the
Light of Nature without any jpecial Revelation
is readily admitted; for the Truths of Morality
are demonflrable by the clearefl and moji uncon-
tejhd JPrinciples ofl^afony and they are no fooner
propofed and underjlood-, but the Mind imme-
diately affenteth unto them : If l^afon ever la-
boureth under any Error or Ignorance about them^
this muji be imputed to fome Defe^ and Incapa-
city in our felvesj as that Eye mufl be faulty^
which cannot difcern the ObjeB;^ that is placed
before it.
In this ^leflion the Light o/"Nature and Rea-
fbn are the fame things and here again it may be
proper to ask whether by Reafon is to be under-
jlood the particular Reafon of every Man^ or the
Colled:ive Reafbn of all Me?i, a7id whether they
fpeak 0/ Reafon iti its perfedt or imperfedt Con-
dition : The CollecStive Reafbn of all Men af-
ffied with the befi ProduUioiis of all Lawgivers
and PhilofopherSy which have been pre ferved thro'
the feveral Ages of the World-, arid have defcend-
ed down even to our Times may pojfibly be
thought Equivalent to that perfcU Reafon, and
Original Light of Nature which Jhone, as we are
taught.,
The Preface. liii
tau^n^ in the Mind of Man at his firfi Creation,
diit where i?i any ISlation or all Nations is this
Collective J^eajon to be found in that ahjohite
Clear fiefs and PerfeHiofi exclufivc of T{ev elation ?
j4ndifthe Colle(^ive T^^^o/z were thus complete-,
how is it fufficient for the Conduct of every Many
unlefs every Man himfelfbe Mafter oftt^ or con-
duced by It ? But in this ^lefiion what They af-
fert is Thisy That the Private' and particular
J^afoti of every Man is fufficient for Himfelf
that is the ordinary foare of J^afonj which the
generality of Men enjoy ^ is fufficient to direll
them in all their Concerns and ExpcBations^ as
they are l^eafonable Creatures. Elfe the fuffi.-
ciency of I^afofi is only an AhjlraUed Notion
without any fecial J^pplication-j unlefs generaly
freaking every Mans J{eafon be Sufficient.
The fufficiency of Reafbn therefore^ either
CoUecStive or Particular, they may be pleafed to
demonftrate by fome other Arguments^ than by
uifferting it Is fo, becaufe it Ought to be fo,
and leaving the other part of the Dilemma upon
ijOD Hunfelf if it be not fo.
For it is ar^uedy '' that if Man in his Natu-
" ral State is accountable for his Actions^ and. ob~
*' noxious to Fufitjloment for his TranfgrelfionSf
^''then Man hath a J^ght to fuch a Degree of
" Natural Light^ as is fufficient^ when duly ex-
'* ercifed to difcover his Duty, and furnijh him
*' with Motives ftrong enough to engage him in
" the PraBice ofity and of weight enough to ba-
" lance all thofe Temptations^ he is liable tOj foy
" as to render him i?texcufabley if he mifcarrys :
'< Other wife Man u not fairly dealt by!' This^ as
e 3 1 0(p^
Liv The Preface.
I apprehend it -i leaveth a Charge of Tyranny and
hijuflice upon GOD^ and layeth an Imputation
upon the great Maker and Governour of the
Worldy as if He were DefeBive i?i his T^atural
or Moral Capacity^ and wanted either %)nder-'
fiaftding or Difpojition to have made things bet-
ter^ or to have dealt fairly and equitably by his
Creatures.
Tins is urged in a T^ound of the fame Expref-
fions over and over^ and it is indeed a mofl hor-
rid and Blajphemous Imputation upon Almiglny
GOD-y //Reafbn be 7iot fo fufficient, m they co7i-
tend-y It is, or it ought to be. Well then^ here we
fiandf look upon the Condition of Human Nature^
and fay how great are our "Natural PerfeBionsj
bow clear is our J^afon^ and how fufficient a
Guide hath it proved alo?ie in any Age or Nation
"Without Help and Affijlance from IR^velation ?
It is a ftrange Way to argue againjl Fad: by
Hypothefis: a?idwhat is the Confequence> Ei-
ther that GOB is unjuft jf/"Reafbn be not fuffi-
cient, or Man ?V inexcufable, if it be. IfR^a-
fon is not fufficient ^ here is a loud Difcharge of
Blajhhemy upon GOD : and if it be, as they con-
tetid it isy or ought to be, Sufficient^ The Cafe
of Mankind is very dreadful and yet unavoidable
as they make it : For the fufficiency contended for
is fo great, as in all Heafon and Equity to ren-
der thofe Inexcufable that mifcarry\
We are taught indeed, and do accordingly be-
lieve, that God created Man upright, and that
we derive our Natural Wcaknefs and Depravity
from the Tranfgrejfion of our fir ft Parents. Tins
the Scriptures teach us, and this feemeth a ra-
tional
The Preface. lv
tional Account to thofe^ who enquire into the
Caufe offo %)niverfal a Corruption^ but will not
be all Dived by thofe^ who contend fur the Jufficien-
cy of l^afon in its prefent Condition.
lie re again they^ advance Hypothefis againfi
Fa6t, and argue -^ " It cannot be^ that 'Mankind
" are fufferers in Confequence 0/ AdamV St7i', be-
" caufe it would be unjufl and unreafonable^ a?id
^^ fuch a Conjiitution of Things would be wrong''
Which is the fame Blajphemy over again^ and the
fame Anfwer may ferve : For either we have de-
rived no Imperfections from Adam, or GOD is
tmjufly if we have. So that whether we were ori-
gmaly formed-, as we are, or have derived any
ImperfeUions from our firft Parents Traiifgref-
Jiotiy the Conflitution of things is wrong, and the
Charge is both ways refleHed upon our Maker;
The FaH is, we are far from being in that State
of PerfcBion, in which ^ we may fuppofe, Adam
was created, and if we fuppofe, that Man was
created fuch, as we find him, I am afraid it will
by them be thought a jufler Imputation upon the
Goodnefs and Power of GOD, as it is an 'Vnde-
7iiable Evidence ofWeaknefs and Imperfe^ion in
the Work. But of this as we go on.
I have not J^om to enter upoii the Debate of
GOD's Juftice in involving Po ferity in the Sin
of their Fir fl Parents. But thus much may be
briefly offered. That Adam is to be confidered as
a Public Perfon and ^eprefentative of his Pojle-
rity, who were virtualy in Him at his Crea-
tion, and therefore, his Nature being depraved
and corrupted by his Tranfigrefjion, it 7ieceffa-
rily deriveth a Depravity upon his Po fieri ty :
an4
Lvi The Preface.
and this will anjwer for the Contamination of
Sin.
Secondly-, Adam is not to be confidered only
m the Father of Mankind-, hut as the Head of
the Covenant-) which GOD made with all IVLan-
kind in Him^ and this anfwereth for the Impu-
tation of Guilt upon the Breach of the Covenant.
As the Children o/^Ifrael were included in the Co-
venant made with their Father s., and the Children
fujfered in feveral Injiances for the 'Tra?2fgreJfion
of their Fathers.
If it be urged^ that Adam'j- Facultys were not
totaly loji^ but only fo weakened and impaired
in hnn and his Fofierity^ as rendred them in-
fufficient for the PurPofcs^ for which they were
originaly given-, and that GOD looketh upon l^lan-
kind-) as thus impaired., and will deal with J^Ian
according to the meafure of his Abihtys. T^hzs.^
one would think^ might take off the Imputation
of Injujiice^ ejpecialy-, if it appeareth that GOD
hath taken our Cafe into his gracious Confideration
and Compaffion^ and provided meet Helps and
J{emedys for the Weaknefs and Imperfections of
our Nature.
But this part of the Conf deration is overlooked^
andinjiead of anfwering the Plea they deny the
FaU-, and all that is offered is-, fir ft Fhat it, doth
not appear from Hif^ory-, that Ad^im fuffered any
fuch Change by his Tranfgreffion as is here fup-
pofed-, which is to fay that for any thing', that ap-
pears-. He was created with the fame Inordinate
Will and Affe^ions., which we find fo predominant
zn Qurfelves. But we may reafonably collect^ that
Adam
The Prefcice. lvii
Adam came not fu imperjVd out of the hands of
his Creator^ and if the Sacred Hi for y dotlfnot in
fo many IVurds infor/n //j, that Adam w/is created
in the very Verf'eUion of his Nature^ we cannot
think the prefent Frame of our Mmd that Ima^e
of GOD^ in which He was created ; but if the
Account in Geneiis he not fo clear-i and the Imaie
of GOD dot!) not imply a Verfetlion of Mind-, ra-
ther than flay to dijpute that Poi?it at prefent^ we
may take what Solomon delivcreth for a true
Hiflory of the FacI^ a FaFt the moft evident to
him above all others. Ecclei, VII 29. Lo this
only have 1 found, that God created Man up-,
right, but they have fought many Inventions,
or if you plea fe Ratiocinations.
For accordingly thcfe Advocates fur Reafon
reafon after this Notable manner-, "Fhat hecaufe it
is written their Eyes were opened, and the
Lord God faid, Behold the Man is become
like one of Us, to know Good and Evil, there-
fore AdamV difcertnng Faculty was not impair-
ed, but rather improved by his Tranfgre/fon :
and then by ad?nirable Confcquence they infer,
that Adam'j- Tranfgrejfton had no Bjfecl upon his
Pofterity-, but the Confequence according to this
ludicrous-, yet fflupid Vein of interpreting is,
. That the Faculty s of his Foflerity were fo far
from beings hurt, that they likewife were im-
proved by his Tranfgrelfion. Hiflory-, Philofophy
and Experience are challenged upon this occajion-^
but Hiflory^ Philofophy and Experience reclaim
againfl the Challengers^ and do all conjent and
teflify., That the particular Difpofltion and Tem-
per of the Parents are frequently derived to the
Children:
Lviii The Preface.
Children: That the General Depravity and Pro-
■penfiohs are always trajifmitted-, Jo that the De-
pravity of our Nature mi^ht ferve for a Di-
ftincStion of our Species j For this we ?7iay pro-
duce the Tejiimoiiy o/Eliphaz in the XV. Chap, of
Job, V, 14. What is Man that he (lioiild be
dean, or he, which ig^orn of a Woman, that
he fhould be righteous? andof^iXtladifro??! the
XXV. 4. How then can Man be juftified with
God, or how can he be clean, that is born of
a Woman? to which we may add that Suffiion
0/ Job himfelf Chap. XIV. 4. Who can bring
a clean thing out of an unclean? and the An-
fwer is^ not one. For the Hiftory therefore jve
will refer to fever al Pajfages of the Script ure^ for
the Philofbphy to Job a7id his Friends, which are
AS ^ood Authority s^ as Ariftotle, Averroes, and
Avicenna, atid for Experience to all the World-,
except thefe Jingular People : however at lajl this
EffeB o/AdamV Sin for Arguments fake ts fup-
pofed.
Suppofng then that AdamV Sin had fuch an
EffeH upon all his Poflenty-, but ftill with great
Confjiency denying'^ that it had any upon Him-
felf they proceed to argue by this Disjunctive,
««(^ Dilemma. The Weak?iefs we are fallen under
by AdamV TranfgreJJlon either doth not render
lis incapable ofKjiowing and doing our Duty with-
out further Ajfiflance^ or it doth. If it doth not,,
the?t Reafbn alone is fufficiefit^ if it doth then
it is faid as aforefaidy GOD is unjuft, afid all
is wrona^y and /y Reafbn is not, yet it ought to
be a fujfcient Guide in J^ligron . 0 doubtlefs ye
' are the Mcn^ and JFifdom JJjall die with you f
" Surelyy"
The Preface. lix
" Surely^'' fay they^ " Man omht in JuJHce
'' and Equity to have fair play for his Life or ra-
^^ for his Soul.'' Tesfurely. ^^GOD hath no In-
'' tere^: toferve by the Miferies of his Creatures:'*
no certainly. He hath no pleafure in the Death
of him that dieth^ and dcjireth not the Death of
a Sinner-i "//<? is much more concerned to fecure
^^their Happinefs to them^ than they are to fecure
^Ht to them felvesy" (that isy He taketh more Carey
7iot^ that He is under a greater Obligation) If
this be their meajiing-, fo far we are agreed-, and
I add-, that agreably hereunto-, vphatever DefeFis
Ma?i lieth under-, GOD hath propofed and pro-
vided fupplies for them ; if the Conftitution of
things is wrong-, as it is reiterately charged-, we
fayy God hath not made this wrong Conflitution.
This is the EfFecSt o/"Sin alone-, the miferable
Condition., we are fallen into-, and we may as well
charge it upon GOD-, that we are Sinners^ as
charge it upon his Juflicey that we are not more
perfeH than we are. " TjTReafon be not nfuffi^
*' cient Guide-," fay they-, " it ought to be. If
" Sin endanger eth the whole Species, if that Pro-
^^penfity and flrong Inclination to Evil^ with
^' which we are born., and which cleaveth fo clofe
" to our Conflitution-, be almofl unavoidable-, and
^'•by our meer Jlrength alone Infuperable-," why
then by Parity ofl^afon after their way^ GOD
ought not fo to conftttute things^ as thns to en-
danger fuch Multitudes of Men. But He did
not, a7id doth not conftitute Things thus. Thefe
are the neceffary EffeUs and Confequences of Sin;
Let them prove then if they can-, that God ought
to have made Man incapable of Sintiing-, or to
have
LX The Preface.
have prevented him from it^ or that He is Obliged
{accordin^^ to their DtaleB) to deliver IManfrom
thefe Defers, and to reinflate Him in the Per-
feBiofi of his firji Creation-^ if they believe^ he
was fo created-, or horvever to mend our Co?ifli-
tutiofif and make ity as it rvere^ over again. This
lajl we fay.) GOD hath done-, and continueth to
do by his Grace in Chrift Jefus, tho' we do 710 1
fay., He is obliged to do fo.
Jlfter all this cometh a Conceffiou-) which., were
it not prefently recalled, feemeth to clear ?ip all
thefe Difficultys, and to vindicate the Juflice of
GOD in the Condemnation of Sinners. ^^For if any
*-^one 7iegleHsy or abufes any Capacity or Power.,
'' he is invefled with, or bringeth any Bfadvan-
'■^tage, or Difficulty, or Dafiger upon him f elf,
'' which it was in his Power to have prevented,
^^ All this is char gable upon himfelff And there-
fore I fay, iflvlen are capable of committing any
Voluntary Sin, they are concluded by this l^ile ;
and by our Natural State we are in a mojl mife-
rable Condition. If it be the Opinion of thefe
People that Menfn by the Necefjity of their Con-
fiitution, as it feemeth to be, then indeed all this
Conceffion is revoked, and all thofe Difficultysy
Difadvantages and Dangers, which arife from
the Conftitution of Thifigs, and could not poffibly
he avoided, {which, fay they, is the prefent Cafe)
are only chargable, as they affirm, upon the Au-
thor of that Conftitution ; and fo to jufHfy them-
f elves they go on to Blajpheme their Maker.
Concerning Divine Revelation, given to fup-
fupply the DefeRs of our Reafbn, I Jhall fpeak,
when the Expediency aiid Neceffity of it come
to
The Preface. lxi
to he conjidered: at prejent I jhall only ohjerve^
firjif that according to thefe Writers^ Men are
made ns perfect-, m they need he^ or the DefeRs
are charged upon their Creator^ and GOD is im-
peached as the Author ofSifiyJo that they are either
jujlly condemned for the Abufe of their T^eajon-^
or they cannot be juJlly condemned at all for any
Defeas in their l^eajon^ or Conjlitution. Seco7id-
ly-y This Blajphemy is a "Natural Confequence of
making GOD Subjedt to Law, and under an Ob-
ligation to aU according to the Reafon, andYit'
nefs of Things. GOD miift do This, and GOD
muft do That, and from thence ive have that de-
cent Language^ that GOD is Obliged to Do fb,
and fo : that if "Things are Not fb, they ought
to he io^ and then upon a fippofition^ that Things
are not, cjs they fliould he^ there flloweth a mofh
hideous Charge of Blajphemy and Outrage upon
God Himfelf: and He ts defamed m Unjuft
and Unequal in his Dealings with "Mankind.
Which brings to my Mind the SerpentV Reafon-
ings with Eve.
God therefore cannot hurt you, and be Juft j
Not Juft, not God i &c. Par. loft. B. IX.
and of the fame kind is his Logic in all the refi
of his Speeches.
I have not quoted the Senteiices at large^ for
there is no end ofrepetition^ but I have given their
Argument its fill Force^ and from this Vtevo it
may appear-, that in all that folemnity andjhevo
of clofe l{eafo7iing there is Nothing^ but the fame
thing over again : The Premifes are Magifterial
AfTertions, and the Conclufion is Blafphemy.
As
LXii The Preface.
As to the real fufficicncy o/Reafon, if we leave
Suppofition, and found the Determination of the
^luefiion upon Fadt, the Iffue will he very Jljort;
and then we muji refer to the State and Condition
of the World under the ConduH o/Natural Light
alone, both for the Knowledge and Prad^ice of
the l^aw 0/ Nature.
PFhen it is faid-, that Reafon or the Light of
Nature is fufficient^ we mufl under fl and-, either y
that every 'Man hath a fufficient Degree oftt for
his own ConduH^ or elfe^ that he mufl he guided
by the Light and DireUio7i of others. To. give
therefore the utmofl Advantage in this Argument-^
by the Light o/" Nature we will under ftand the
highejl Degrees of it in the mojl illuminated
Minds y and then for the Decifion of the Voint we
muft have recourfe to the bejh Writers upon the
Rehgion and Law 0/ Nature, which the Hea-
then World hath produced: a?id here without
taking Exception^ m might be done, to any jparks
of K^iowledge^ which might have rifen from fome
imperfeEl Traditionary J^velation^ tt is the more
obfervable that the Light of Nature even fo af-
ffledy was not clear enough to give Men a full
and complete a Vtew of the Law of "Nature i?i aU
the fever al Dutys^ and Branches of it : Notwith-
jlandiiig therefore the Pretences of fome great Pa-
trons of Natural T^ligion to produce a perfect
Scheme of Moi^Xxty from ^^^ Greek and Roman
Philofophersy we may venture to pronounce that
the Scneme will be imperfedt, tho wejljould al-
low them to take in Thofcy who have lived finer
the Gofpel with thofe^ who lived Before, In the
mean time it may be very proper for thefe Gentle-
? men
The Preface. lxiii
mm to fherv that the Heathen PP^orld in the fe-
veral Ages and Nations of it was pojjejfed at
once offoperfeH a Syflem ^ and it may be no lefs
Entertaining to Jhew what ^r« Excellent Guide
the Light 0/ Nature is, and hath been through-
out all Ages and Nations both before a?id fincc
the Publication of the Gofpel, ajid they may take
a View of ity if they pleafe^ from the Cape of
Good Hope thro' both the Indies, amdfurvey its
Native Beauty and PerfeBion from the Polite
Hottentot to the Politer Tartar, and Chinefe.
The Ancient SeBs of the Sabians, and Magians
do bear an Evident Affinity to the old Patriar-
chal 'Religion: the Magian Theology^ as refined
by Zoroaftres carrieth a Vifible Allufion to the
Scriptures^ and the great Impoftor him f elf pre-
tended to an Immediate Revelation.
The Sabians were the Fathers o/'Celeftial lao-
latry in Worjbipping the Sun^ and the Moon^ and
the Starsy as fo many Divinitys etijhrined^ and
dwelimg in their refpeBive Orbs : But afterwards
they made Images of them alfo. Whether the Ma-
gians were realy Idolater s^ that is whether they
realy JVurJJjipped the Sun, and the Sacred Fires,
may pvjftbly bear fome good Dijputation ; Fur they
feem to have looked upon the Sun, as the Temple
of GOD, in which He dwelt, and as a fymbol
and m^mit^2itior\ of his Prefence: So likewife
upon their Fires as fymbols alfo ; But this is cer-
tain, their Theology at fir ft was a Corrupted Tra-
dition of' Noah -f J\eligio?iy and the I^finements
0/" Zoroaftres are evidently drawn from the Hi-
ftory and Theologjy of Moks difguifed and dreffed
up in another Form . But were his Theology ?ie-
ver
Lxiv The Preface.
ver Jo unexceptionable i?i other rejpcSls^ ftill the
avowed jillowance of the grojfeji Incefl is fo fla-
grant: a Corruption in his Moral Scheme^ m unde-
niably evinceth the great Darknefsy and Cor-
ruption of their M^inds^ who did not difcern and
abhor fu abo?ninable a PraBice.
Ancient as the Sabians were the Defcendants
of Ham thro' the Bra?iches of Cufh, Mizraim,
and Canaan, and they may he accounted the
Founders o/'Terreftial Idolatry in firfl Deifying
Men, to which they [the Egyptians ejhecialy) ad-
ded the IVorJhip of Beafts alfo. And fince Idola-
try is thtis the %)niverfal Charge upon the Hea-
then World-, It is alone an invincible Fr oof of the
Infufficiency of the Light of Nature and the
Reafbn of Mankind in the ConduSl of l{eUgion ;
and we may obferve^ how the Light of Nature.
grew more and more obfcured by the Neglect and
Ahujes ofit^ till in feme Parts of the World., it
ivas funk and ahnofb flifled m Ignorance and
Error.
But pafftng over the Heathen World where the
Fheology of Mo fes was not knowti^ or if known to
fome Sages, difguifed and diffembled under other
Colours-, let us look into the State o/" Natural Re-
ligion, not only fince the Appearance of the Go-
fjDel, but even in thofe Ages and Nations^ where
the Gofpel hath Jhtne din the great efl: Purity and
Lujire., and then the ^luefiion is how far the
Light of Nature is fufBcient in ContradiJH7iHion
and Oppofition to the Light of Revelation.
It is mo(i jujily and unanfwerably obferved-,
that the Differences among the Old Philofophers
in the great ^Imflions 0/ Morality and Natural •
Reli-
The Preface. lxv
Religion are fo many Arguments^ that the Light
of Nature in them was 7iot fufficienty and the
learned Dijputes^ which are now held among its
even under the Light of the Gojpel concerning^ the
foundation., and Obligation., and the very Prin-
ciples of Morality yjhowy that thi mofi Excellent
Writers have not yet arrived at fuch certain Con^
clujionsj as the Patrofis of the Independent
Scheme will acquiefce in • while on the other hand
thofe firemious Advocates for the fole fuffictency
of l^afon have given the World fuch admirable
Specimens of its Perfe^ion !
But after ally ifthefc jealous AJfertors of the
fu-fficiency ofJ^afon in this its weak and depraved
Condition will but admit of one plain and eafy
DifiifiHion J hope this Controverfy may be com-
pofedy and all Differences between us fettled to
our 'Mutual SatisfaUion : The DiftinBion occur"
reth fever al Times in the following Difcourfesy
and it is This. There ts a great Difference be^
tween being able Originaly and by our f elves alone
to Invefligate and dtfcover the great Truths of
Natural J^ligion^ and the Difcerning and af-
fenting to them-, when difcovered. J^afin therC'
fire is fufficient in one fenfe^ and infufficient .in
another. Left to it fe If in this its weak and de-
praved Condition T\eafon alone hath not been able
to recover Men from Superftition and Idolatry-,
nor to produce one ^Uniform and perfeH Scheme of
Morality j Nor in any parts of the Heathen
World do we find it fufficient unto this day. But
' ^jl^l^^ ^^d inJlruBed by thofe., who know the
Truth., T^afon ts capabie of apprehending it., and
as fajly as it difcerneth ity it affenteth unto it.
f Tim
Lxvi The Preface.
That the Light of Nature then isfufficient with
proper Helps we do readily allow : AhflraUedly
c'onjidered both the Light and the Law of Nature
are perfeU: The imperfe^ion-, which appear efh
in Bothf is owing to the ImperfeUion and Depra-
xnty of Man. The Light of Nature is capable of
continual Improvement or Diminution^ and if it
be impaired by Sin^ and overclouded with Error ^
fill (IS long as GOD ajfordeth Means of In-
jiruUion', if any refufe the AJffiatice^ that is of-
fered^ the Goodnefs of GOD is abfolvedy and the
Fault lieth wholly npon themf elves.
All-) who own a J^velation will furely receive
Natural J^ligiofi as taught and included in that
J^evelation-) and they., who difown a l^velation^
may do well to confidcr.) whether the Scripture
Morality be the DiHate ofmeer Natural J^afon^
or the 'Teachings of GOD Himfelf? If the for"
mery they are obliged to receive the 'Religion of
Nature as therein delineated : if the latter they
are not the lefs obliged to receive it : for what-
ever dtjpute there may be about the I^velation^
there can be none about the DoUrine. From thefe
Cojif derations of the Light and the Law ofNaturey
ejpecialy from the Infufficiency of the Light alone^
and the Condition of Mankind everjince the Tranf-
grefjion of our firfi ParentSy ory to avoid all Cavity
ever fince Men 'Dniverfaly became Sinner Sy I
pafs ?iorp
II. To the Expediency and Neceffity o/" Re-
velation.
The CoJiJideration of the Neceffity may feem
indeed to fuperfede that of the Expediency. For
^ . what
The Preface. lxvii
Tvhat is ISleceJfary is Expedient^ tho' what is Ex^
pedient is not therefore Necejfary : However Jin cc
this way of j^eakin?^ hath obtained^ I Jijall take
them Both in order^ and before I proceed to either-^
1 will fir ji in few Words explain what is meant by
Expediency and what by Neceflity, tis one may
be compared withy and diJHnguiJhed from the
other.
By Expediency we commonly underjlandjome
Convenience cfind Advantage for the readier Dif-
patchy and the furer Succefs of our Affairs ; or
elfe we mean by it a proper Behaviour tn any par-
ticular JunUure-, and fpecial Circumfiances of
Tihings. In the firji fenfe our Blejfed Lord telle th
his Difciples John XVI. 7. It is expedient for
you that I go away &c. In the other fenfe St
Paul writeth to the Corinthians, All things are
lawful for me, but all things are not expedient.
By Neceflity we under f and fuch a Situation
and Pojlure of Affairs^ as requireth certain pe-
culiar Means fur the J^drefs and ConduR of them;
and when we fpeak of the Neceffity ofl^velation^
our Meaning isy that Man being in a fiate of
Guilt and Condemnation could not receive Affu-
rance of Pardon and Salvation any other way. By
the Light! of Nature alone Men could not dtf cover
the Terms of Pardon and Acceptance^ and there-
fore fo far as they are neceffary to be known there
is a NeceJJity offome T^velation to declare them.
This then is the Difference between Expedien-
cy and Neceflity : Neceflity is Abfolute, Expe-
diency is comparatively preferable to any other
Means ; the Expediency of Revelation therefore
will appear^ as it is the beft and readiefi Help
f z fir
Lxviii The Preface.
for the DefeBs of our Natural Powers : the Ne-
ceflity oftt will appear from the Cofidition^ we are
in by reafon of Sin : It is expedient with refpeH
to the Dutys of Natural T^eligion : It ts Necef^
fary with regard, to our Eternal Salvation : It is
expedient, as it teacheth us the Way of GOD
more perfectly : It is Neceffary, a.s it openeth unto
its the Gate of Everlajling Life.
I . Firfl for the Expediency of I^velation^
which I Jhall briefly propofe in tltefe three In-
fiances.
I . As it teacheth the way of GOD more per-
feBly and plainly,
z. As it layeth Morality on a right Foun-
dation.
3. As it firfiijheth proper Motives and En-
forcements ofPraRtce.
I. Revelation is Expedient as it teach--
eth the way of GOD more perfeBly , and
plainly.
It is not needful to enter upon a Comparifon of
the Ancient Philofophers with the Scriptures,
For how clear foever their ExpreJJions may be^
yet their Syftems being formed upon imperfect Mo-
dels according to the fever al Schools^ they follow-
ed-t mufi needs be defeBivc^ and obfcurcy com.
pared with the Uniform Agreement and Perjpi-
cuity of the Sacred Writifigs: In their beft Syflems
Virtue is placed between two imaginary Ex-
tr earns ^ and meafured by a fort of Mathematical
Equation ; where its approaches to either^ leave
it in too pendulous and doubtful a Condition ; and
and the Definitions -, however jufiy are fome of
them both dark and jejune. That part of Natu-
ral
The Preface. lxix
ral Religion Tvhtch relateth to GOD is almojl
omitted', and that part which relateth to a Man's '
felfand his NeiMour is infome Inflances incom-
plete and Erroneous^ But the Scriptures are Ab-
folute both in Fulnejs of Matter., and clearnefs of
Exprejjion : Whatever Beauty s may be admired in
the Ancients^ there is a Simplicity and Majefty
in the Scriptures., which deliver the great Dutys
ofl^ligion and Morality with an Equal Plain-
nefs and Solemnity. The Decalogue alone com-
prifeth more, than Vohimes of the Heathen Mq-
ralifls, and the Sermon on the Mount far fur-
pajfeth the noblejl and moft exalted fir ains of the
Greek and Roman Writers, and if all other
Writings were lojl, there would be no Lack of
them, fu long, as the Scripture remaineth, that
mojl precious Treafure and Eternal Fountain of
Light and Wifdom, afid Truth. The Precepts of
the Moralifls regulated the outward Anions only,
but the Word ofGOD reacheth unto the TJjoughts
and Intents of the Heart ; One forbiddeth the
Commiffion of Sin, the Other the fir jl Motions and
Inclinations towards it.
It IS objeSled indeed thatHhe Scriptures are ob-
fcure in fome points of 'Natural P^figion, but it
is objcHed to thofe parts ejpecialy.t which advance
Morality to an Height and Purity, which the
meer Natural Man cannot attain, and therefore
the Precepts are not only excepted to as obfcure,
but they are exploded alfo as %)nreafonahle, and
impraElicable ; Tl)e For^i'^enefs of Injury s, the
Loving OUT Enemy s, the Doing good to them, that
hate us are firan^e DoBrines to Flejh and .Blood.
Nothi?ig Jheweth the Weaknefs and Depravity of
f 3 Qur
Lxx The Preface.
our 'Nature more than the Purity and PerfeBion
of our J^le: It argueth a great Firmnefs and
Strength of Mind to forgive-, and to Do good to
the IJnthankful giveth a Godlike kind of Superio-
rity. The Heathen Writers could obferve^ that
l^vetige betrayeth a weak and impotent Mind;
the Tveakefi IJfiderfiandings are fubjeEl to the
firo7igeflPaJfionS', and the Prevalence of this Paf-
jion in the weaker Sex Jheweth that it proceedeth
from a Poornefs and Infirmity of Soul. There is
a Neceffity of maintaining the Lives and Proper-
tys ofMen^ and what is dearer to brave and ge-
nerous Natures their Libertys and their Fame^
by a fteady and impartial Dtfiribution ofjufiice
and Judgment • But if Men were more Peaceable^
and willing to part with their Cloakes^ tho not
with their Ejiatesy and to hear with fmaller In-
jurys rather than retort them., there would not-,
I prefume any very ill -Confequences follow from
cherijhino- a Spirit ofMeeknefs, Charity and For-
givenefs : Thefe Precepts are liable to no Mif-
takes but thofe of Hypocrify and Super Jiition^
and it is the Perverfenefs of Men., not any Ob-
fcurity in the Injun^wnsy which createth any
Dificulty either in the Under/landing them-y or
Obeying them.
2 . ^velation is expedient as it layeth Mora-
rality upon a right Foundation.
The Ancient Moralifts among the Greeksyfound-
ed their Morality upon the ^vimfAov., the iv^ri^Vy
the cc)(piXif/>ov, the ovfi(pipov, the cupirhv, the iiav, and
the 9Tf gTOj/, and actKcvy and upon the u}ccB-h and the
^iKcciov, all which TuUy happily comprifeth un-
der the Utile and Honeftum, to which we may
add
The Preface. lxxi
add from others^ the Bona ^/(^ Jucunda and Ido-
nea. Their PraUtce they difitfiguijbed into the
KciTcpB-oof^ct by rvhich they Jignified the mo ft per-
j'eU and Heroic Exercije of Virtue^ and the KOr-
-9" W.J i^y which they under flood the common and
lower Diitys of it. 'The one alluding to an Ahjor
lute J^Bitude^ the other to afuitahle Fit?iefs and
Convenience of Things. They differed in their No-
tio7is according to their feveral ScBs^ and in the
Variety of Opinions we find them difcourfing on
Benevolence ofMind'y and Beneficence ofABio?ij
upo7i the Beauty of Virtue and a Moral fi^ife of
Turpitude and Honour -^ which cometh to the fa?ne
thing with the ^eotj/ and Honeftum. Ifi thefe
Notions' they are followed by feveral Modern Wri-
ters^ who do found Morality on the Truth and
J^afon and Fitfiefs of Things^ which anfwer to
the Terms above mentioned-) and take i?i the U-
tile as well as the Honeftum, if they underftand
by the Fitnefs of things any Application of them
to an End:, otherwife they mean nothing at ally
and an independent abfolute Fit?iefs isy 'as we
have feetiy an uninteUigibley and in figni fie ant-
Term .
I will only add-, that to place Morality in the
T^afon and Fitnefs of things without regard to
any Law^ and without rej^eSl to any End., is to
lay it upon a Foundation-, that will bear no Weighty
or rather upon no Foundation at all-, For the l^a~
fon and Fitnefs of things thus abftraUedly under-
flood are but other Words for Morality-, and when
we talk of the Fcundation of Morality -^ it is ab-
furd to fay^ It is founded on it felf
Thoje
Lxxii The Preface.
Thofe alfo among the Moderns^ rvho found Mo-
rality upon f elf Love ^ or Benevolence^ or more
truly upon Bothf do found it likennfe upon a pre-
carious Bottom. Thefe are Both of them rather
Trinciples of Atlton-^ than any ^ile or Meafure
of Duty ^ and their Operative Force dependeth very
mueh on the Paflions and AjfeUions^ or rather
upon Temper and ConJHtutioti.
Self Love 7iot fweetjied by Benevolence is rather
a Bafe and Pernicious f than a Generom and Vir-
tuous Principle^ and Benevolence not te?npered
with f elf Love is an Indication of a Weak and im-
provident Mind: But fuppojing them duely regu^
lated and equaly pozfed-, fo as not to preponde-
rate Either againfl the Other y then indeed^ during
the fair Seafon^ and Projperity of Virtue j they will
amicably cooperate together-, and incline Men not
only to be Jujl^ but excite them alfo to many ge-
nerous and good-natured Atlions : But when
Storms arife^ and they find themfelves expo fed to
Mifery and J^iifiy the Principle of f elf Love is
mo(i likely to prevail-, and the Charms of Virtue
will prove too IVeak-, when thus they fee her in
diflrefs.
Add to thefe therefore all the Beauty s of Vir-
tue prefented by the fincfl and mofl exalted fenfe
of Morality, its intrinfic Excellence and Per-
feclion : the Delight it bringeth to a good Mind
in Speculation-, heightened and improved ten thou-
fand times by PraUice : Thefe alfo, tho joyned,
by the others^ we JhaU fiiid too weak to bear the
Weight of Mifery and DeflruBion m the Caufe :
It requireth an teminent Degree of Fortitude to
forgoe the Eafe and Affluence and the Pleafures of
Life-,
The Preface. lxxiii
Life, a much greater to exchange them fur Po-
verty and Diftrefs ; When they are fore prejfedy
Men will think it one flep to Happiriefs to be re-
moved from Alifery, and when they come to pon-
der the Moments of Happinefs againfi the Scale
of Mifery, if Virtue hath no Bajis but her f elf to
refton^ the Weight of Calamity will opprefs h^r^
and either Virtue or Life will be forjaken^ when
thus mifcrably Jhe becomes her own Inward.
I will advance one flep further and affert-, that
they J who propofe l.emporal Happinefs as the
End of Moral Virtue mufi alfo fail-, not only be-
caufe of the different Judgments of Mankijid con^
cerning it-, and of the Uncertainty of all Tempo-
ral Felicity., but for this never failitig l^afofiy be-
caufe fuppojing Happinefs to rife in proportion
to Virtue-, Human Virtue can never be fo perfe^y
m tofecure any great and lajling^ Degrees of Hap'
pinefsy For if Happinefs rifeth in proportion to
Virtue., every Decree of Vice is an Abatement of
it-, and therefore conpdering^ how the befl Natures
are tnMured and alloyed with Evil we cannot
upon this ground promife any jincere Happinefs to
the FraUice of a mixed and irregular Virtue.
Happinefs-, however it may be miflaken^ is the
End of all Rational Agents^ and it is a firm and
immoveable Principle-, that Men cannot [even for
the fake of Virtue it felf) he obliqued to expofe
themfelves to Mifery without the Promife^ and
ProjpeB of an Abundant Compenfation. Fhe great
Principle of Self Love, which may at other times
excite to Virtue-, and carry us out to ASls of
Friendjhip and Benevolence ^ will in great Pref-
furesy and Extremity s call us home from the Af-
fjiance
Lxxiv The Preface.
jiflance of others to take Care of, and Defend our
f elves.
I conclude therefore that neither the J^afo?i
and Fit?iefs ef Things ^ nor the Pleafures of Be-
nevolence^ nor the Beauty of Virtue^ nor the
pureji Moral fenfe rvill of themfelvesy or fe- .
parately or con^oyned he able to confirm the
Mind of Man again ft Mifery, Danger and Death
without the Hopes of greater Happinefs to fuc-
ceed.
But ■ after all the vain Efforts of T{eafon left
to h erf elf alone.) or aUing independently on J{eve-
lation^ J^velation at laft Cometh into her J^elief,
andlayeth Morality on a right Foundation: It
fixeth and propofeth the Inwards of Virtue^ and
exprefly teacheth-, what indeed we might i?ifer
from its Conformity to our Nature., that the Du-
ty s of it are the Will and Commands of GOD in
order to our Happinefs. ^^ For this is the Will of
^^GOD-, even your San^ification-," which imfheth
both Holinefs here., and perfect Holinefs crowned
Tvith Happinefs hereafter.
This leadeth to the third Argument for the Ex-
pediency of^velation, and that is J^velation is
expedient.
3. As it fur nijheth proper Motives and En-
forcements ofPraUice.
The great Motives ofABion are drawn from
the Nature and Certainty of their Confequencesy
and thefe Confequences are drawn : The Nature
of them from the Relation Man heareth unto GODy
and the J^tikj he holdeth in the intelligent Crea-
tion: The Certainty of them from the Word and
Declaration of GOD Himfelf
Ipafs
The Preface. lxxv
/ pafs over the imperfeU Knowledge the Hea-
then had of a Future State^ andjhall only obferve^
that altho^ they were involved in great Darknefs
and Siiperftition^ yet even their Superflition pre^
vailed more ^ than the Precepts of their Philofo-
phersy or the j^gor of their Larvsy to keep them
under fome Regard to Virt?ie ; For their Super-
JHtionsy hoTvever vain and idle^ as infufed by the
Songs of their Poets.) and drejfedup in the l^tes
of their T^ligion^ were never thelefs raifed from
q. true Foimdation-i for they are no other -^ than the
tradition of fome ancient Doctrines varied and
obf cured by the Fables^ and Mythology of the fe-
ver al Nations^ thro' which it was derived.
But to give any "Motives whatever their due
Lifluence^ they mufl be clear and Evident. Opi-
nions will never operate with any equable Force
and 'Uniformity-, and we may fee , how ftrong the
Motives muji be to have any general EffeBf when
we find that aU the Motives ojfered in the Gojpel
are not in FaH fufficient to engage Men in their
Duty-i altho\ like the Evidences of the Gofpely
they are abundantly fufficient in their own Nature^
and will therefore equaly fubjeU the Difobedient
and ^Unbelievers unto the greater Condemnation.
The Motives and E?ifor cements which the Go-
jpel furnifheth are beyond all Comparifon greater
and jironger^ than JR^afon and Philofophy^ or
even the more Ancient Tievelations from the Be-
ginning of the World unto Chrift had ever offered
to Mankind. For He alone hath propofed them
in the fulleft and mojt convincing manner^ /w He
alone hath brought Life and Immortality to
Light thro" the Gofpel.
But
Lxxvi The Preface.
But bcjides the Motives and Enforcements
drawn from another World in a full dtjplay of
JMans future State^ we have moreover many
others from the Authority^ the Love^ and Conde-
fcenjion of our Redeemer: His Authority y as a
Teacher fent from GOD : His infinite Love and
Condefcenfion tn taking our Nature^ the Form of
a Servant upon Him-, and Humbling Himjelf
even unto the Death of the Crofs for our Salva-
tion : All thefey even all that He hath done and
fuffered for m-, call up all the Powers and Ener-
gy ^ the Love and Gratitude of our Souls-, and in-
jpire us with the warmefi and fubltmejl Senti-
ments of Humility-) Holinefs and Charity ^fo that
Tpe may truly fay-, the great Articles of our Faith
are the fur eft and moft Efficactotis Frinciples of
our FraUice.
From this Confideratton of the Expediency /
pafs now in the laji place to
2. The Neceffity o/Revelation.
It is and hath been the Inadvertency of fomt
well meaning People to argue the Neceffity of Re-
velation in too General and Abfolute Terms-, as if
it were necejfary on GODs part-, that He Jhould
make a Revelation of his Will in the great She-
ftio?z of Pardon and Salvation. If this be fmply
held without Jlatiiig the ^luejlion-, and carefully
diflinguijhing in what fenfe and how far this Ne-
ceffity is to be ajferted-, we may involve ourfelves
in great and inextricable Difficulty s from certam
Confequences., which we can neither clear nor deny-,
with regard to the State and Condition of Man
ever fine e the Fall-, But upon a true State and Ex-
planation of the Point we Jhall be able to anfwer
the
The Preface. lxxvii
the Clamour of thofe bold Blajphemers^ who feat
not to prefcribe Larvs to their Maker-, and to
charge Him with Partiahty and Inj?ifiice to hk
Creatures.
We mufl dijliiiguijh therefore between a JSfe-
cejfity of Revelation on GOD s part ^ and in what
fenfe He may be thought under any Obligation to
zive ity and the Necejfity of a l^velation on
Mafi's party and the ftri^ Obligatiofi^ he is un^
der-, to receive it.
For the Necejfity on GOD's party it is not Jim-
ply and in itfelf necejfary^ that- GOD Jhould give
us Juch a l^evelationy as He hath vouchjafed uSy
it not being neceffary that He Jhould give us any
J^evelation at ally any morey than it w/ps ?iecef-
faryy that GOD Jloould receive us to Pardon after
we have Tranfgrcfed: For GOD had given Man
a Law and Covenant at his firji Creationy and
upon the Preach of that Covenant he had nothing
to plead in Par of Judgment'^ That GOD was
plea fed to remit the fever eft part of the Senteneey
and receive Mankind to Favour is an y^Fl of his
fiee Grace and Mercy y and therefore this T^evela-
tion isy on GOD s party an AU of Free Grace and
Mercs alfo. Since then it is abfolutely of GOD s
Free Grace that we are favedy the JR^velation on
his part is only neceffary as the Pardon could not
he offeredy nor the Terms propofed any other way.
See Serm. III. p. ^6.
Ipafs now to conjider the "Necefftty of a J{ev2-
lation on Mans party and this will appear from
the State and Condition he was in upon his TranJ-
greffion: This was a State of Gail t and Condem-
nationy out of which he was ?iot able to deliver
him-
Lxxviii The Preface.
htmjelff and therefore could only be delivered by
that Authority^ agatnft which he had offended.
Tranfgreljion of the Law is Sin-, and the Wages
of Sin is Death: a Fatal Sentence-, which mufi
be executed., or remitted: if remitted-, it muft be ,
remitted Simply., or upon Terms : But that it will
be remitted at all 'M.an cannot fay ^ much lefs that
it will be remitted fmply without any Conditions.,
nor upon what Conditions could he difcover^ and
therefore it is in GOD alone to declare upon what
Terms He will par do?t. It is f aid that GGD will
pardon Sinners upon T{epentance, which is true .
indeed, as l^pentance is founded upon Scripture
Terms : Otherwife JR^pentance is a wide and un^
certain Word, and fuppofng no other 'Reparation
required, we cannot prefume that any Repentance
isfufflcient, which fall eth Jhort of a th or ow Re-
formation of Life, and Purification of Mind. It
is therefore utterly inconfijient with repeated
Trafifgrejfions, whether we relapfe into Old Sinsy
or fall into New. I have not room to argue the
Cafe at length ; but thefe Pofitio7is, I think., are
clear. That it is impoffible for us to rejiore our
f elves to GOD's Favour, unlefs we could rejiore
our f elves to our Innocence and Integrity. The
Imputation of Guilt mujl be removed, or Man
cannot be delivered. The Law exaBeth an entire
Obedience, and he, that ofFendeth in one Point
is guilty of all. And therefore fome Interpofition,
fome Remedy, fome Means are Necejfary to re-
leafe him both from the Guilt and Punijhment of
Sin. What thefe are, it is not poffble for Man
to determine. It is therefore in GOD alone to de-
clare his gracious Pardon, and the Terms, upon
whcih
The Preface. lxxix
which He will extend it. This we Jay^ GOD
hath been pleafed to declare by fuch an exprefs
J^velatioti^ lis is highly conformable to hu Wif-
dom^ Jiifiice and M^ercy^ and giveth Men the
fiiUejl Affurance of Pardon^ and Acceptance at
his Hands.
Thisy with rvhat I have delivered npo?t this
Subjecl in the following Sheets^ may be fujfcient
to reprefent the great Neceflity o/Revelation, to
affiire Men ut)on what Therms and Conditions GOD
is gracioujly pleafed to admit them to Pardony
and to advance them to Eternal Happinefs^ and
Glory,
It only remaineth now-, that I make fome 'Re-
turn to thofe rude and noify Obje^lionsy which 1
find advanced of late by a flran(re fort of a Con^
currence in the Writings of thofe-, who admit
m well US of thofe j who deny a Revelation. The
ObjeBions fir the Sub fiance of them are fuch as
thefe. Why the J^velation was not made Com"
plete and Entire.^ as it now ftandeth^ from the
Beginning^ Why as it was given in feveral parts
and portions from Abraham to Christ it was
not Then, and hath not been Since, and is not
Now Univerfal ? And why where it is publijljed
it is not Effectual?
To thefe I Jhall give a general anfwer very
briefly in Point of Equity, and in Point ofRea-
fon, and a more jhecial One in Poirit ofFaB.
I. In Point of Equity, as it was an Act of Free
Grace in GOD to give any J^velatton at all, the
manner of giving it is entirely at his good Plea^
fure, both as to the Time and Extent of the Dif-
penfation : That GOD pardoned Adam for the
Breach
Lxxx The, Preface.
Breach of his Original Covenant in the fame Ca-
pacity^ in rvhich he f fined-, as the Father and 7^-
prefentative of Mankind, and admitted him into
a netv Covenant in the fame Publick CharaBer-,
which confequently included his Pofierity ; fo that
us they were liable to the Confequences of his
Guilt and Corruption^ they were alfo admitted
to Grace and Pardon^ while they were in their
Father s Loins : That the Promife of Pardon thus
giveti was fujficient for all., who accepted it-, and
looked for Salvation on the Terms then propofed:
That the Sacrifice ofChrift was as EffeUual^ as
if It had been immediately offered, in regard of
which and the determinate Counfel of GOD^ He
may be truly called. The Lamb {lain from the
Foundation of the World : TJjat if Men, when
they were gracioufly rejlored, finned yet again^
and efiranged thernfelves from GOD, and fell inta
all manner of Wickednefs, It is juji in GOD to
give them up to the Vilenefs and Corruption of
their own depraved Nature: They are in the
Condition ofl^ebels, who have been pardoned, and
do yet rebel again, and it is not to be expeSledy
that GOD frould renew his l^evelations , as often
as Menjhall dejhife and rejeB them.
2. In point ofi{eafon, why the I^evelaiion was
not made all at once and compleated from the
Begmhing^ Befides the Impropriety of the Ob-
jeciion, as if we were to direB the Counfel and
jiBions of the Almighty, I anfwer. It was im-
poffible in the Courfe and Nature of the thing it-
felf For at that time the I^velation confjiing
of a Promife, that the Seed of the Woman
rfiould Bruife the Serpent's head, the Woman
as
The Preface. lxxxi
flsyet had not conceive d-, nor rvoi there a Fofierityy
to whom the J{evelation Jhould be made^ nor in-
deed could it he made till fever al Ages had pajjed
and the Fidnejs of Time appointed for tt was
come : It was highly reafonahle and alfo necef-
farVy that the promifed Seed Jhould he pointed
out and afcertained that He might he furely
knowUy a?id diftinguijhedy when He Jhould come;
and for that l^afofi as well as topreferve the true
l^ligion Abraham was called^ and his Pojlerity
chofeny and it was gradualy revealed that this
promifed Seed foould he 0/ Abraham thro Ifaac
and^2LZch : of the T^ribe (?f' Judah, and of the Li-
neage 0/" David : To this purpoje there preceeded
a long T^rain of Prophecy s fo very particular and
circumfiantialyfetting forthy hefides his Family^ the
Time and Place of his Sir thy the Time and Man-
ner alfo of his Deathy that thefe Prophecy s could
not be anfweredy nor the J{cvelatio?i made i?i any
other Age or Period of the World. It may as well
be demandedy why our Bleffed Saviour appeared
fo foo?iy as why He appeared no foo7iery and why
He appeareth not to every Age and in every ISfa-
tiony as why He appeared only once in a f mall
Corner of the World? However we may return
an Anfwer by applying the Words of St Paul,
whert he teacheth the true purpofe of ChriftV
entring into Heaven it {elf, now to appear in
the prefence of God for us. Not that He
fhould offer Himfelf oftejiy as the High Prieft
entreth every Year into the Holy Place with
the Blood of others (For then muft He often
have fuffered lince the Foundation of the
World) but Now once in the End of the World,
g hath
Lxxxii The Preface.
hath He appeared to put away Sin by the Sa-
crifice of Himfelf. Hebr. IX. 24, 2f , 26.
3 . J?i Point of Facl I JljaJl an fiver more fbe-
cialy-, as the Objeclion is made againfl l^evela-
tion-, hecaufe it is not %)niverjal .
It fee?neth to be the Opinion of one ObjeSiory
to whom I p.aid my JR^gards fome few pages fnce^
that J^velation is not Necejfary^ becaufe l^a-
fon is-, or ougjjt to be Jufficient j otherwife the
Original Confiitution af Things miifl have been
very DefeHive. To which I have anfwered al-
ready^ a?id therefore Jhall only add-, that l^ve-
lation is not only Necejfary to fupply the DefeEls^
and cor r ell the Errors of^afon-, for in that fenfe
we fay rather^ that it is Expedient ; hut it is ]Sfe-
cejfary-i to declare GOD s general Pardon-, and to
mark out the way to Salvation, It is hut one part
of I{ev elation to give us a more perfeU B^le of
Life., and for this our j4dvcrfarys do loudly con-
tend-, that it is not necejfary, becaufe 'B^afon is
or ought to be Sufficient ; It is another part ofI{e-
velation to acquaint us upon what Terms we Jhall
he accepted in a right PraBice and application of
the J^ile; and P^velation in this fenfe is fir icily
Neceffary,
But if it be Neceffary in any fenfe, then it is
objeUed, It ought to have been and to be at all
times IJmverfal, ^^Otherwife numberlefs Millions
'* of P-eople would have been very unequaly and
" unkindly dealt by, becaufe they have been de-
^^Jiitute of fuch a Divine I^velation-, as would
^^have fup plied the Defers, which arife from the
^^ Original Confiitution of things. ^^ He fhould
' have faid from Sin, /or m I have Qbferved before^
there
The Preface. Lxxxiil
there is no Defect in the Original Conjiitution of
Things • and upon this Fallacy ofafjigning a wrong
Caufe all this mighty Jbow of Argtimentation doth
turn.
In another Piece^ to which I have likewife
paid my l{egards, the ObjeBion is formed upon
this Nice Calculation -^ ^^If J^afon be not a fuffi-
*-^ cient Guide in Matters of T^ligion^ then five
^^ parts of fix of Mankind at this prefent time
" have no fufficiefit Guide at ally and for four
'' thoufand Tears together nine hundred ninety
^^ nine parts of a thoufand had no fuficiejit Guide
'' to direU them to their Buty^' or^ as it is more
jujlly expreffed a few lines after -y *' to teach them
" the way^ by which we may be accepted by
« GOD.
If J^afon then is not a fujfcient Guide.^ the
Charge of the Defeat is by both thefe ObjeBors re-
fleFied upoji GOD^ both as T^cafon is Infufficienty
and I^evelation is not '\)niverfal.
In what reJpeBs J^afon is not fufficient thro*
its great Depravity to direH arid contain m in
our Duty.) and becaufe of its natural Limitations
that it is not fufficient to teach us the way, how
we may be accepted of GOD, I have difcourfed al-
ready : 'Upon the one I have argued for the Ex-
pediency, upon the other for the Necejfty of 2^-
vclation .
But as to the Fact we fay, that J^velation, fo
far as it immediately concerned all Mankind, was
IJniverfal, and that it did not continue fo, that
in any Age and Nation it w/ts lojl or d§faced-, and
was not preferved in its Original Truth and Sim-
pliflty, this is owing to the Degeneracy and Cor-
g 2. ruption
Lxxxiv The Preface.
ruption of Manki?id ; the want of it therefore is
only chargeable upon themfelves^ and fo roejljall
fifid this exacl Computation both of Time and
Numbers to be wrong: It w/is Univerfai from
Adam to Noah, and from Noah to Abraham ;
From Abraliam to Moles GOD was not wanting
to Alankind') and we may trace the I^emains at
ieaji of that Printittve 'Religion thro fever al great
Extents over all the then known Habitable Worlds
of which fufficient Proof might be given by an
Enumeration^ and InduUion of particulars ; but
fur this I JJoall refer to the moji injlriiSiive and
entertaining Travels oyCyrus, which may he read
with equal Pleafure and Improvement^ as they
have been prefented to the World hy an excellent
Hand in the Spirit and Matin er of the great Fe-
nelon : and more ejpecialy I would refer to the
two Difcourfes of the Theology and Mythology
of_the Ancients at the End. It is true^ there is
great Variety in the manner of Tradition^ but it
IS true alfo^ that in the main Points there is as
great a Confent : The Confent is an Evidence of
an Original P^velation^ the Variety is an Evi-
dence of the Fallibility and Deviation of Human
Heafon in SubjcHs of Divine P^velation: and
Both of them o^ive great Evidence to the Scrip-
tures, that f-hey contain the Original I{ey el ation^
forafmuch as in them alone all their Errors are
corre^iedy and all their Difficulty s are cleared-^
and in the Gofpel their Mighty Prince is fully
revealed: The great Mediator.- the Light and |
Saviour of the Uorld! *
There fill re?naineth another ^lejlion upon
this pointy and that isj why the GofpeUI^vela-
' tion
The Preface. lxxxv
Hon Now it is madcy hath not becn^ and is not
yet IJniverfal^
To this the Anjwer is, that we are not obliged
to account for the Ways and Difpenfations of Al-
nnghty GOD; But the fame Anfwer-, which fa-
tisficth the ^lueftio?i, why tt was not Earlier, will
fuffice alfo in this other, why it is not Now 'Uni-
verfal, fo far, I mean, as to vindicate the ju-
Jiice of GOD, not to ^ivc the ^afon of his Pro-
ceedings. For tfhis JnJHce is ahfolved in defer-
' ring It to the Whole World fur fo many Ages, it
is equaly ahfolved in deferring it jHll longer to
any part of the World • and ns fiune ever periJJjed
before the Go/pel, but by their ow?i Default, none
Jhall ever per ijh for want of this l{evelation, but
by their own Default: That m 'Multitudes re-
jeBed it, when it was firfl offered to the World,
and as it is lojl in many Nations, which did
once en]oy the Light of the Gojpel, the Charge re-
verteth upon the Infidelity and Wickednefs of
Man ; we may truly fay, that the Gojpel was fo
widely spread by the firjt Preachers of it, that
their 'Sound went out into all the Earth; and
their Words unto the Ends of the World. But
the Complaint is jnjl, which is made in the
Words of Efaias, Lord, who hath believed our
Report? GOD hioweth his own Times; the
Gojpel might poffibly have bee?i rejeiled by thofe
Nations, to which it hath not been offered, and
will alfo be accepted by them, when it fljall be re-
-jeFled by us, and GOD /hall have removed our
Candle jiick, alfo. GOD forced it not upon the
Worlds and. they who could rcfijl the Evidence,
■ with which it was inlroduced, wmld refijl any
Evi-
Lxxxvi The Preface.
Evidence^ that is fit to be offered to a reajoyiahle
Creature • and then phe §^eJHo7i of thefe Ob-
jeFiors ought to be. Why was not the Evidence
fironger^ not n>hy the T^velatioh is not Univer-
fah Si?ice the Evidence rvas rejeUed both by Jew
andG^niilt.) and fine e it is noiv rejeUed by thefe
ObjeBors themfelves !
One Voint more rematneth^ Why the J^vela^
tton^ where it ts received is not EffecluaU As to
the jR^velation its not being EffcHual-) that is
piving to the fame l^afon with its ?iot being
^niverfaly namely to the great Depravity and
Corruption of Human Nature^ and it may as well
be asked-, why Free Agents are not driven and
compelled into their Duty-, as why all Men., to
whom a l^vclation hath been offered-, do not re-
ceive it., and why t ho fey who do receive it^ do not
obey it: But thefe ObjeHions are vai?iy till they
can provcy as in the former Cafe^ that GOD is
obliged [accordi7ig_^ to their DialeH) to offer irre-
Jifiible Evidence to Moral Agents^ and to caufe
the Gojpel to be Univerfaly received-, as well as
TJniverfaly publifbed-, and when 1J?iiverfaly re-
ceived-, that it be alfo Unive?faly obeyed-, and
further-, that the Grace to obey it be as irrefifiibhy
as the Evidence to prove it. GOD hath gracioufiy
done his part towards us, let us fenoufly confder
what we ought to do.
Surely it is very weak to argue-, that becaufe
jR^afon is not Effeaual-, therefore l^velation not
being EffeBual is alfo infuffcient- for whether
J^velation be EffeBual or no-. It is a great Help
and Affifiance to T^eafon-, and when T{eafon fill
faileth-i tho ajfified by l^velationy this is an ir--
refragable
The Preface. lxxxvii
refragable Argument of the hijufficiency of ^a-
fotiy but none^ that l^velation is iiifii^cieiit for
the Condiicl and ConviUion of a I{atio?ial Crea-
ture. l{eve!atio7i has effected the fe tivo thi?igSy
n'hich l^eafon in its prefent jtate could not of it
f elf perform. It hath ^iven us a more perfect
Law by improving "Moral Dutys into Evangelical
Graces ; and it hath afforded the jlrongeff Mo-
tives that can be offered to a reafonable Nature:
In thefe J{ejpefls we fay it is ftifficient^andthofe
ivill be obnoxious to the greater Condemnation y
with whom it is not Effectual.
I will only add-, that /is one Objector achiow-
ledgeth T^evelation to he ufeful for curing Men of
Superjtitiony and bringing^ them to 'R^afun-, let
him fay in his turuy why I{evelatiuny fo far m
it IS conducive to fo excellent aii Endy is noty and
hath not been Univcrfal in all Agesy and why it
IS not now extended to thufe Barbarous and Ig-
norant Nationsy who may be truly [aid to lie in
Darknefs and in the Jhadow of Death.
In the Prof edition of this Work I have differed
from the fsntiments of two very Great and Ex-
traordinary Men,y biit in Points fo deary that I
trufly I jljall be acquitted of all Pride and
Petulance. Great Men love to have their pe^
culiar Notion Sy and Singularitysy and it' can-
not be expected that the World fbould fubfcnbp
implicitly to their Opinions. Mr Locke / have
long thought to have been mi (taken in fome Points
of Philofophy : and the incomparable i9ir Ifaac
Newton happens demonftrably to be fo hi the
ligvptian Chronology. With ^efpeH to Mr Locke
I have the' Concurrence of a very great and Co7i-
g 3 fummate
Lxxxviii The Preface.
fimmate Author i and I efieem it an Honour to
agree with Him^ wherever we treat of the fame
SubjeB. And to the Authority s I have produced
' Jvith regard to Sir Ifaac Newton, / may add
that of Mr Shuckfbrd, which I had 7iotfeen Time
enough to refer to it before.
No one will ever make himfelf confiderable
meerly by CaviRing at^ and Contradiciing the
greatefl and moft excellent Authors j But it ts the
true Freedom of Thinking not to chain our f elves
to their Opinions^ and as the Sacred Writers fall
under the Liberty of Thought-) as much as any
other-, it can be no Arrogance to diffent- from the
greatefl Namesy and tn all Points of Difference I
Jhall not think it any Partiality to Jhoiv as great
a, Regard to the Writings o/^ Prophet, or an
Apoftle, as to thofe of a Wit, or a Philofopher.
This Preface beirig drawti into a much greater
Length then I intended^ I mufl omit fome other
particulars relating to the following Difco?irfes,
and fo without faying any more I leave them to
the Judgment and Candour of the "Reader.
AN
A N
I N D EX
OF THE
PRINCIPAL POINTS
Contained in thefe
DISCOURSES.
Sermon I.
Job XI. 7.
Cafifl Thou by fearching find out GOB? Canft
Thou find out the Almighty unto TerfeUion ?
OF Atheifts and Deifts. Page I.
Of the Delft's Negative Creed. 2.
Deifm. The Principles of it deftrudive of all Religion
Natural and Revealed. 3.
The Controverfy deduced, and the Subjet^ propofed. j".
Why treated in a more General Way. 6.
Who are meant by Infidels, and who by Heretlcks. 7.
A Comparifon of Unitarians, Arians and Socitlians, as
they differ and as they agree. 7, 8.
The Grand Principle, they all go upon, and feme Po-
litions laid down by them. p.
Two from Mr Locke, i. That the Idea, which belong-
eth to Spirit is at leaft as clear as the Idea, which be-
longeth to Body. p.
This anfwered. ' 12.
2. Pofition concerning^ the Extent of our Knowledge
anfwered. i<^«
3. Pofition
INDEX.
3. Pofition concerning fenfible Evidence and Demon-
ftration anfwered firft witb regard to fenfibie Evi-
dence. 20,
Concerning the Authority of Traditionary Evidence,
Oral and Written, againft Mr Locke's Famous
Rule. ' 21.
The third Pofition anfwered with reference to Demon-
ftration. 2j.
Sermon II.
Job XI. 7.
Canfi Thou by fearching (3c.
The Defign of the Difcourfes further propofed in a Re-
capitulation. 54.
The Text explained. I Our Knowledge of God. 38.
Of the Light of Nature in the Common Account, ^g.
The Procedure of the Mind : Of Ideas : whether any of
Refledion. 40.
Of feeming Connatural Truths : how attained : ofUni-
verfal Confenr. 44.
The Scripture Account of the Light of Nature 47.
With refped to God. Mankind Originaly inftruded
in the Knowledge of God. 48.
Three Things obfervable from the Scripture Account.
r. The greater clearnefs of the Light of Nature
while Men retained the Original Revelation. yo,
2. The great Darknefs and Weaknels of it after-
wards, JO.
3. That God neverthelefs applieth Himfelf, and Ap-
pealeth to this Natural Light. 5" 2.
n. Of our Knowledge of the Laws of God. 5'4.
III. Natural Confcience. 57.
Of Original Revelation. 5" p.
General and Special, 6^.
Ser-
INDEX.
Sermon III.
Canft Thou by fearchi?ig G?r.
The grand Principle farther confidered. 7o-
The Method of this Difcourfe. 73.
I. The Weaknefs of Natural Light left unaflifted to it
felf. 73.
I. Its Capacity to receive Inftrudion. 78.
What this Capacity is and its Extent. 79'
After what manner the Mind proceeds in extending its
Views. 81.
OfSuhllitutlon of Ideas. 82.
Of Abftraarton. 84.
Aflenc how founded. 89.
The Affiftance and Inftrudion we proceed upon. 90.
Natural Religion a fit Subjed of Revelation. 94-
3. Revelation necedary. p<^«
•Its Inability under all Advantages to Comprehend the
Divine Nature. 99
Sermon IV.
I Cor. II. II.
Ev/>?i fo the Things of GOD knorveth no JSlaHj,
but the Spirit of GOD.
Connexion with the former Difcourfe. 108,
The Text explained. Ii4'
Applied and Divided. ii<^-
1. What we know by the Light of Nature we know
the fame more perfedly by Revelation. 117.
2. Where we have feme Knowledge without Revela-
tion, we rauft neverthele(s believe according to what
is revealed. 114-
3. Where we have no Knowledge without Revelation
we muft take the Points as they are revealed. 128.
Pleas againft underftandinfr the Revelation in one De-
terminate Senfe propofed and anfwered,
J. The Fitft from Charity, 137.
51. The
INDEX.
2. The Secbnd from Sincerity. 142.
3. The Third from Variety in Religion. 1^3.
Sermon V.
I Cor. II. 13.
Which Things alfo we jpeak 710 1 in the Words y
which Mans Wifdom teacheth^ but which the
Holy Ghofi teacheth.
From the' eleventh verfe the Omnlfcience of the Son.
and the Holy Ghoft afTerted. \6%.
The Method propofed. 172.
Exph'cation of the Text, 173.
And Application of it firft Negatively. 174.
Wherein of Redemption : of Atonement : The Errors
of Man's Wifdom in thefe Points. 175".
Our Knowledge of the Divine EfTence imperfed. 187.
The Province of Reafon, and Rules of Judging. 188*.
Of Deviation from Scripture Language. 193.
The Text conildered Pofitively. ipy.
How to underftand the Pivine Language. 1^6.
Errors from mif-underftanding: Inftance in the Egyp-
tians, ipS.
Of the Analogy of Languages after feveral ways. 201.
The Ufe and Application of it to the Divine Na-
ture. 222.
Of the Divine Unity : Of Numbers and Individuals. 224.
Of the Generation of the Son : Eternal, Temporal. 227.
How iheie Points are to be deduced, and under-
ftood. 230.
Of the Communicable and Incommunicable Attri-
butes. 232.
The Procedure of Analogy. 237.
Of Revelation relating to oiir Redemption, wherein
of Satisfa(3;ion, Propitiation, and our Reconcilia-
tion. 242.
Revelation relating to the Ordinary Courfe of God's
Providence; and herein of the Pallions and Af-
feftions.
INDEX.
fedions, and the Members of Man's Body applied
unto God. 266.
The NecefEty and Propriety of the Analogy of Lan-
guage. ' 275>»
Sermon VI.
I Cor. II. 13.
— Comparing Spiritual Things with Spiritual.
Analogy of Faith. 288.
Book of Job: how infpired. 28p«
Agreement between the Old and New Teftan:ient. 2pi.
The Method of Proceeding on this Analogy, i. Of
Faith in general. 2^3 .
2. Of ftrid Revelation. 25)^.
Of the Unity of EfTence. 296.
Of the Trinity, 2p5>.
Of Perfon and EfTence. 300.
Diftindion of Perfons. 304.
Trinity proved from Gen. I. • 307.
Of the Royal Style: Of Singulars fpeaking in the Plu-
ral Number. 308.
Of the Son revealed in the Old Teftameot. 315-.
OftheHolyGhoft. 318.
The fame from the New Teftament. 320.
The Argument according to thefe Rules of Analogy. 3 30.
OfExirtence: Created, and Eternal. 332
Of imaginary Exiftence. ^^i.
An Atheiftical Scheme confidered. • 334.
Applicar. of the Analogical Rules to the Arians,&c. 340.
Sermon VIL
I Cor. II. 13. »
— - Comparing Spiritual Thifigs ^c.
Rules of Interpretation. 343.
Ufe of the Fathers. 34^.
Rule for the Underftanding of Myfterys. 348.
Of Perfon and Intelligent Agent. 3yi.
No
I^ N D E X.
No Metaphyfical Nature. ^H-
Unity of Eftence : Diftindlon of Perfons. 25-7.
In Chrift two Natures. ^60.
Unity of Perfon. ' ^61.
Unity of the Son Incarnate. ^62.
His Pie-exiftence. . ^6^
Not created. Prov. VIII. 22. vindicated. 3(5^4.
Eternaly begotten. ^6^.
Firft born of every Creature how to be underftood. ^66.
Confiftency of the Chriftian Dodrine. • ^6-7.
The Text, I John V. 7. 368.
Of the mutual Indwelling oftheFather and theSon. 371,
And of the Holy Ghoft, efTentialy united to Both. 372.
Unity of EfTence confident with a Plurality of Per-
fons. ^76.
The Divine Being how Individual. 378.
The Perfons no Individuals. ^7 p.
The Argument a Triori applied to the Eternity of the
Son and Holy Ghoft. 380.
Application. Arians and Socinians: both Unitarians,3 83,
Sermon VIII.
I Cor. II. 14.
— Becaufe they are Spiritualy difcerned.
Of the Natural Man and the Carnal Mind. 387
Spiritual Things how to be difcerned. 393.
I. The Poinrs propo(ed. 35)4.
Two Revelations. Of Natural Religion and Superna-
tural. 3Pjr.
Of Inftituted Religion. 35)7.
Points of Natural Religion denied : The Divine Omni-
fcience and Omniprelence. Therein of Prefcience,
40 T.
The Myfterys of Natural Religion denied, as well as
of Revealed. 402.
The Divine Prefcience ftated and Defended. 403.
The Atheiftical Scheme refuted. 40 5>.
Of Omniprelence. 414.
Of
INDEX.
Of Extended Subftance. 41 f.
2. The Metkod of Teaching. 417.
The Divine Relations and Attributes how to be under-
ftood. 418.
To be Spiritualy difcerned 422.
Of Creeds: of Scriptural and Unfcriptural Terms. 423.
Dodlrines not to be qualified, 425?.
3. The Difficultys of the feveral Schemes. 430.
The Catholic Dodrine ftated. 433.
The Heretical Application of the word Terfon. 435".
The Arian Scheme. 437.
The Socinian Scheme. 43 8.
Difficultys objedad to them. 43 p.
4. The Conlequences. i. More Gods, Creature Wor-
fliip. Of Mediatorial Worfhip. 442,
VVorfliip of the Son fupreme. Of Pagan, Arian, and Po-
pifli Idolatry. 447.
2. Arians Polytheifts or Unitarians. 448.
Application to thofe, who admit, and thofe, who deny
a Revelation. ^jo.
3. Confequence with regard to our Redemption. 45:1.
Redemptioii made void by the Arians and Socinians,
4>2.
The Catholic Faith. 45-4.
Our Mope, Happinefs and Glory. 4^7,458.
E R*R A T A«
Pag. 19. Un. 15. read Figure, p. 87. /. 9. r. manner, p. 104. /.j i."
y. Inexhauftible. />. 108. /. ult. r. Ihadow. p. 134. /. j i. r. their.
^. 137. /. z8. r. reparation, p. IJ7. /. 16. r. performed, p. i6z. I.
16. r. Catechetical, p 207. /. y.r. thofe, iin. 10. after Sub- a(f<i -je£V.
f . 268. A 19. r. in the Divine. /. 296. /. 9. for as fo r. alfo. ^. 3x6.
/. 29. r.Pofition of the Terras, p. 399. /.j8. >■. Merits, p. 417. /.6.r.
fuperfeded. /». 132. /. 3. /or be >•. we, />. 1 34. /. 13. r. Undivided.
In the running Titley p. 139. r. Art. XVIII.
In the Table of Texts, middle Column under Ifaiah^ I. g.for L I v. r.LX IV.
In the Preface p. x. /.31. *■. v/hich are. p. LJX. /. z.for ra- r. rather.
f. LX./. 52. tfe/e fup-.
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SERMON I.
Preached Nov. 7. 17x8.
Job XL 7.
C<3f;//? Thou iy fearching find out
God? Canjl thou find out the Al-
mighty unto Terjedtion}
HERE are two Different
forts of People, who feem
at a mighty Diftance from
each other, and yet approach
very near in the Conclufion
and Confequence of their
Dodtrines : Thefe are the
Meifl^ and the Deift : The Jtheifi^ that ' Fool^
who hath /aid in his Hearty there is no GOD-, and
the Detji, that vain Undertaker, who prefumes
to fathom the Ahuighty.
4 Pfal.XIV. I. LIII. I.
A
He
X T>eifts Creed
He that pretends to believe no God, and He
that forms a God by his own Imagination are
found in the Conclufion to beheve ahke as to
the Relation, they bear to Him, and the Ac-
count, they muft give of their Actions. And
when the Detfls Creed is examined, we fhall
find, he believes lefs of a God, and entertains
lefs worthy Conceptions of Him, than thofe
great and Virtuous Men among the Heathen,
who were fenfible of the Weaknels and Depra-
vity of Human Nature, who breathed and pant-
ed after Divine Knowledge, and extended their
Views as far, as they could reach, to Heaven.
The Dei^s Creed is better known by what
he denys, than by what he profefleth, and, when
all his Negative Articles are colleded, we fhall "
have a very llender Account of his Faith. He
is wilhng perhaps to believe a Kind Propitious
Being, whofe Providence fupports him, and
whofe Mercy will forgive him, \i he fliould be
anfwerable for his Actions; But he acknow-
ledges no Dutys further, than the very Being
of Society makes them necefTary, nor indeed
fb far, when they interfere with his Pleafures ;
and believes no Rewards and Punishments in
another Life, if he believes another Life at all,
tho' the very Light of Nature gave Mankind
very ftrong, and Vigorous Apprehenfions of
them.
We know what they deny, We would know
what they do really profefs. For Deijm is
founded in Infidelity, and fprings from a Dif^
belief of all Revelation: The Light of Reafbn,
and their Natural Religion are the two ftrong
Delu-
and Trinciple 5
Delufions, they pleafe, and deceive themfelves
with, and while they think their Reafon clear
enough to lead them into their Religion, they
make Reafon their Standard, and further, than
it can carry them, exclufive of Revelation, they
will not go, and if we confider what their Re-
ligion realy is, we fhall hardly grant, that their
Reafon or way of Reafoning leads them into
any Religion at all : It is one thing to confider
Reafon in its Original Perfection, and another
to confider it as Corrupted and depraved, as
weak and obfcured : In this ftate of Things to
make Reafon the fole Standard of Religion {o^
as to exclude Revelation, muft produce a very
weak and imperfed: Scheme, and run them
upon that fatal Rock of not Believing what
they cannot comprehend, when Reafon, even
in its Original Perfed:ion, cannot comprehend,
what neverthelefs it muft acknowledge and
believe.
This one Principle ftridly purfued over-
throweth all Religion, as well Natural, as- Re-
vealed J For if we will believe Nothing, but
what we have an adequate Knowledge, and
Comprehenfion ofj we can believe nothing of
another World, nor fo much as of our own
Souls, nay we may queftion the Evidence of
our Senfes, when they prefent us with Ob-
jects, and every Objed is fuch, whofe Natures
and Eflences we are not able to explain. Upon
this Principle there can be no certain Affent.
Nothing butUniverfal Scepticifm muft prevail.
With thefe Confequences I am far from
charging all thofe, who deny the Dodrines of
A 2 our
4. Suije£l of
our Faith in the fenfe, we profefs them; But
ifthis Proceeding be unreafonable in the Deiflsy
Thofe who pretend at leaft to own a Divine
Revelation, may confider with themfelves, if
they do not make Reafon the fole Meafure and
Standard of their Behef as much, as thofe, who
deny it, while they rejed: the plain Words, in
which the Doctrines are revealed, and, becaufe
they are not fuitable to their Notions in the
moft obvious fenfe, explain them in a fenfe,
they perfuade themfelves at leaft, that they un-
derftand.
From hence it is, that Every one hath his
own Scheme and Hypothefis, and while they
have differed from the Church, they have dif
fered at the fame time no lefs from one an-
other.
From hence alfo it is, that in all Difputes,
wherewith the Enemys of Chrifl and his Reh-
gion have exercifed the Church, which is called
by his Name, we may obferve a ftrange Con-
formity of Principles, upon which the Adver-
farys have proceeded,how different fbever their
feveral Herefies and Opinions were.
In the Beginning of Chriflianity its Enemys
were either the Heathen Vhilofophers and the
Jews from without, or fome of it's Profelytes^
either Jewi^ or Heathen from within : It is not
my Purpofe, nor is it any part of my prefent
Bufinefs to enumerate the feveral Herefys,
which infefted the Infant Church : Thefe are
to be found in the Writings of the Apoftles,
and the Earlieft Fathers : And how one Here-
fie was deduced from another, and how to
avoid
thefe Sermons. 5*
avoid one Extreme Conceited men ran into
another may be likewife found in the Primi-
tive Fathers^ the firft Htjiorians^ and the moft
ancient Councils: The Htflory of the Trim-
tarian Controverfie in Particular has been col-
leded from thofe ancient Monuments with
equal Learning and Fidehty, and afterwards
carried thro' all Ages even down to the prefent
Times : and to that excellent Treafure of
Truth and Learning all thofe may be referred,
who are curious to know, how thefe Points
have flood, and how they have been defended.
My proper Bufinefs at this Time is to Defend
the Dodrine of the Trinity in Unity: the true
and proper Divinity of our BlefTed Lord and
Saviour: the Diftindt Perfonality and Abfo-
lute Divinity of the Holy Ghoil: Thefe all or
fome Parts of them are the Province affigned
me, but as the whole will not be contained in
the Compafs of thefe Difcourfes, and as the
feveral Parts have been excellently treated and
vindicated with great Exacflnefs and unanfwer-
able Learning, I fliall addrefs my felf rather to
a more general Defence of Revelation and the
great Doctrines revealed, than undertake a
fpecial Defence of any one, or more of thefe
Articles by themfelves. Thefe are in much
Abler, and more Sufficient Hands, nor would
I break into a Controverfy, which the prefent
Champions have fo glorioufly maintained.
I am fenfible neverthelefs, let me take which
way I will, that it is difficult not to tread in the
Steps of thofe, that have gone before me, and
much mor^ difficult to follow them with equal
A 3 Paces J
6 Some General
Paces ; Bat this Argument according to the A-
bihtys and Dihgence of its Defenders fliould be
placed in every Point of Light, for its Truth
will appear in all, and being handled accord-
ing to the various manner and method of dif-
ferent Writers, it will be better fuited to dif-
ferent Capacitys, and prove of more gene-
ral Influence and Service in this Caufe of
Chrifl.
There is at this time a more prefling Occa-
fion to treat the Argument in a more general
way, to difcover the Principles of Infidehty,
and to lay them open to the World, to fliow
how the Poifon fpreads and diffufeth it felf
from one degree of Herefie to another, how it
' eateth like Canker^ overthrowing the Faith offome^
'till at laft thofe miferable Wretches, who are
infecSted with it renounce their Baptifm, and
^ deny the Lord^ that bought them. The Sociniani
fhould confider this, who do exprefly deny, and
the Arians more efpecialy, if they are not a-
ware of it, who do by Confequence vacate the
Satisfaction, Merits, and Mediation of Chrift;
and fb by fapping tlie Foundation they over^
throw the Gofpel, and on its Ruins pave a d^i-
red Road to Infidehty.
But before I proceed, I would beg leave to
premife fbme general Confiderations of great
Importance to the whole Controverfy in which
we are engaged both with Infidels and Here-
tics, fince there is a clofe ConnecStion between
Herefie and Infidehty, and the Arguments for
a z Tim. II. 17, 18. b a Pet. II. i.
both
Conftderations fremijed. 7
both are refolved at laft into the fame Com-
mon Principles.
By Infidels I do not mean either Jevos^ Turksy
or Pagansy but thofe, who hve within the Pale
of the Chriftian Church, who pafs for Chriftians
in the grofs and common Denomination, and
at the fame time deny all revealed Religion:
Thefe are they, who call themfelves Deifis.
By Heretics I do not mean all, who may fall
under that Denomination, but particularly the
Unitarians^ whether they be confidered as a
diftind: Sedt by themfelves, or whether they
may be comprized under the Arian or Socinian
Scheme : For the j^rians and Socinians are
Both IJnitariansj tho' upon different Suppo-
fitions.
As far, as the "Unitarians acknowledge any
Revelation, it would be injurious in that re-
fped: to rank them with the Deifis : As far,
as they hold a ftricft perfonai Unity of the
God-Head in oppofition to the Trinity^ they
may feem to ftand by themfelves : As far, as
they deny the Divinity of the Son, and of the
Holy Ghoft, they may be reckoned with the
Arians and Socinians^ and as far as the Arians
and Socinians do hold a ftri£t and perfonai
Unity of the God-Head, they may, without do-
ing them any Wrong, be accounted Unitarians,
The clofe Connexion between thofe of thefe
leveral Denominations is Evident to a Demon-
ftration, or rather fo Evident, that it needs
none ; and how near the Unitarians are allied
to the Deiftsy needs no long Procefs to fhow ;
if they think it worth their while, they may dif-
claini
8 ArianSj ^c. Unitarians.
claim their Kindred ; if not let them lay afide
the Scriptures, and then their Schemes, how
defedive fbever, will yet be much lefs embar-
rafled.
The utmoft difference between the Deijls
and themy if there be any ^nitarians^ that are
neither Deijis^ nor Brians, nor Socmians^ for
I go only on a favourable Suppofition, however
the utmoft difference between the Deifis and
the Artansy and Socintans is this, that the Detfl
denies all Revelation, while the Arian and So-
ctnian own a Revelation, and the Scriptures to
be that Revelation, however they cavil and
doubt and except to (bnie parts of them, to
thofe efpecially, which contain the Dodtrines
revealed, and for that Reafon, becaufe they
contain them.
But to me there is little Difference between
denying a Revelation, and denying the Do-
d:rines revealed : The Artan will fay indeed
more, than the Socintan hath any Pretence to
fay, that he owns both the Revelation, and the
Doctrine revealed. But when he explains it in
a fenfe utterly fubverfive of the Words and
Terms, in which it is revealed, and his Pofi-
tions deftroy the whole Frame and Oeconomy
of the Gofpel, it is much the lame Thing as
to deny it.
I fiiall not profecutethis Charge againft them
at prefent. To deny a Do6tnne in exprefs
Terms, and to deny it by necefTary Confe-
quence is all one: Only the firft is the more
Open and Ingenuous way : The other more
Inlidious and Concealed. Thus the Modern
Ariam
The grand Trinciple. 9
Arians fpeak of our BlefTed Lord in the moll
exalted Terms, which, if they mean them in
any proper fignification, are Blafphemy, when
apphed to a Creature, but if they mean them,
as doubtlefs they do, in a quahfied fenfe, their
Language is utterly inconfiftent with their
Meaning, and all thefe high Expreffions are
only a Veil and Difguife to hide from the World
what they dare not openly avow, while they
would feem to own the Divinity, they deny.
The great and Fundamental Principle, they
all go upon, who deny Revelation, or the great
Articles revealed, however varied in Expref-
fion, is much the fame, and may at laft be re-
folved into this, that what exceeds the Bounds
of Human Underllanding cannot be the Ob-
ject of Faith i whereas with Refped to the My-
fterious parts of Religion the Reverfe is exacSt-
ly True, and therefore in Confequence of this
Principle, they either difcard all Revelation,
or elfe bring it down to a Level with their Ca-
pacitys.
To this Purpole found thefe Pofitions of
theirs, i. That we may not be cramped and
limited, and to fliow that our Ideas extend to
what they do not extend, there is advanced
by a moft Eminent Writer this ftrange Affer-
tion in Defiance and Contradiction to common
Senfe, and our own Convidion, that the ^ idea,
which belongs to Spirit is at leaft as clear, as
the Idea, which belongs to Body.
* Vol. 1. B. II. Cap. XXIII. 5. 5, 1 5, at, 28.
2. Next
JO Three Tofitions,
2. Next to keep us within due Compafs in
the beginning of the third Chapter of the
fourth Book he aflerts, that we ^can have
Knowledge no further, than we have Ideas,
and that our Knowledge doth not reach fo far
as our Ideas. For after having endeavoured
to fliow, that our Knowledge extends not fo
far, as our Ideas, he makes this notable Infe-
rence, that therefore our Knowledge is Nar-
rower, than our Ideas.
3. Thirdly, It is a Common Principle with
thefe Men, that there is no coming at certain
Knowledge without fenfible Evidence, and
ftrid: Demonftration.
By a Dextrous Jingle of thefe pbufible
Sounds they amufe and impofe upon the \Jr\-
derftandings of Men, and mixing fbme Truth
with manifold Falfliood they tell us, That Mans
Knowledge extends no further, than his Ideas,
That all Aflent is founded upon Knowledge :
All Knowledge upon fenfible Evidence and
Demonftration : and fo by ringing the Changes
upon thefe falfe Maxims, Falfe at leaft in the
Application, they fall into a Neceility of re-
jecting Natural Religion as well as Revealed :
For they cannot Believe what they cannot
Know, and they cannot know what they cannot
Comprehend.
This is the avowed and open way of Rea-
foning among fome, and the neceflary Con-
fequential Reafoning of others. Infidels argue
thus diredly and are clamorous and importu-
«i Vol. II. B. IV. Chap. III. j. I.
nate
The Fir ft. 1 1
nate for ftrid: Evidence and Demonftration:
All Heretics argue this way by Confequence,
while they endeavour to explain and account
for the great Myfterys of Faith in a manner,
that takes away all Myftery, and for this very
Reafon, becaufe as the Doctrines are deliver-
ed in the Scriptures, and profeflTed in the
Church, they cannot comprehend them.
I fhall therefore in the remainder of this
Difcourfe examine the Strength of thefe Prin-
ciples, and lay open the Fallacy and Mifchief
of them.
I. The firft Pofition is, that the Idea which
belongs to Spirit is at leaft as clear as the Idea,
which belongs to Body, infinuating, that if it
be at leaft as clear it may poffibly be clearer,
and that we can difcourfe as clearly and Intel-
ligibly of Spirit, as we can of Matter: or of
what is Invifible, and fubjed: to none of our
Senfes, as of what is Vilible and fubjed: to
them all, and one Reafon given, as the Que-
ftion is varied, why we have as clear a Notion
of the Subflance of Spirit, as we have of Body,
is this Wiie one, becaufe we have ' no clear
Idea of Subftance whether Bodily or Spiritual
at all. As if where we had no Idea of the Sub-
ftance or Eflences of the Things, our Ideas of
the things themfelves were equally clear ; and
then as we are equally ignorant of the Eflence,
we have no more Knowledge of one thing than
another. This in Truth, is his Argument falfe
in Suppofition, and falfe in Fad: fb proved by
• B. II. Cbap. XXIII. $. U I5i i^; i»i ifi *^, 30.
the
IX Idea of spirit
the very Inftances, he produces. As to the Sub-
ftances indeed or the real EfTence of things we
have no proper adequate Idea, Our (liarpeft
Senfes cannot difcern the Material, nor our
ftrongeft Imagination the Immaterial. Of
things Immaterial we have properly no Ideas,
but of Material we have Ideas fo far, as their
feveral Propertys and Qualitys are fubjed: to
our Senfes.
I. But to anfwer more diftindly in the firft
place and to comply with his Ufe of the Word,
The Idea he hath of Spirit is only the Idea, he
hath of an Human Spirit, that it is a Thinking
Sabftance, which fupports our Intelledtual O-
perations, as Bodily Subftance is the fupport
of Accidents. Whereas Thinking, Doubting,
Knowing and a Power of Moving after our
Manner do not neceffarily belong to a Spirit as
fuch, but to a Spirit in Conjundlion with the
Body, and the Operations of a Spirit in this
Intimate Union with the Body muft be very
different from the Operation of a pure Spirit
without fuch a Conjunction ; and of a pure Spi-
rit feparate from the Body we have properly no
Idea atall any further, than we can form a No-
tion, that It is an Immaterial and Immortal
Being ; but of its Operations we can form no
proper Notion : They are fomething anfwer-
able to Thought and Reflection in us i But our
Thoughts and Reflection work chiefly upon
Material and Senfible Objedts, and come to
their Conclulions with much Labour and Pains,
which cannot be fuppofed to be the Manner
of Pure Spirits in their Operations.
2. Again
not Jo clear as of Body, ig
2. Again in the fecond place, We do appeal
to our Senfes and Experience for the Know-
ledge, we have of Body, and if we know not
the inmoft Subftance or Subftratum, as long as
we know the Eflential Propertys, we know e-
nough for our Purpofe. And tho' if we know,
as in fome meaflire we do, the Propertys of
Spirit, yet if we have a more diftind: per-
ception of the Propertys of Body, the Idea we
have of Spirit is not equaly clear with the Idea
we have of Body : It is faid we have as clear an
Idea of Thinking as we have ofExtenfion^ and
this may be true with reference to our own
Thoughts, taking what he calls an Idea for the
Confcioufnefs, we have of them j Thinking in
us is the Exercife of our Minds in Conjunction
with our Bodies upon thofe Objects, we chufe
to employ our Thoughts upon; but whether
Thinking be EfTential to a Spirit as fuch, is
more, than we can determine. Thinking after
our manner, which is all the Notion we can
form, moft ceitainly is not; and even in this
Union of Soul and Body we cannot have any
Idea of Thinking feparated from the adtual
Thought it felf : We have a Confcioufnefs of
it indeed, but no Idea, as we have of fenfible
Objects, where we have not the Objed:s them-
felves, but the Image only or Reprefentation
of them in the Mind.
3. In the third place this great Philofopher
had furely altered his Opinion, and we may
conclude that his Idea of Spirit was not {o
clear, as his Idea of Body, when in the
' third
14^ Knowledge
' third Chapter of his fourth Book he had la-
boured fo hard to argue, that Matter might
be capable of Thinking, and leaves it uncer-
tain at laft, whether the Soul be a Material, or
Immaterial Subftance.
2. The fecond Pofition is, ^ that we can have
Knowledge no further, than we have Ideas, or J
that our Knowledge extends no further, than
our Ideas : Which Maxim is Falfe and Perni-
cious if ftridtly underftood and applied, as In-
fidels apply it, to dired: and proper Ideas. For
tho' we can have no Knowledge without Ideas,
yet we may extend our Knowledge beyond
them : and this we adually do, when we ap-
ply the Ideas, we have to form fome Con-
ception of thofe things, whereof we have no
Ideas i fuch are the Conceptions we form of
Angels and Spirits, and of the Operations
of thofe Intelligencys, when we conceive them
fomething Correfpondent and Analogous to
our own Minds and their Operations.
We have no proper and immediate Idea of
the World of Spirits, nor of our own Souls
confidered as feparate from the Body j fo far
are we from having as clear an Idea of Spirit as
of Body ; and the fame Author, who afTerts that
we have, aflerts afterwards, nhat the Exiftence
of Spirits is not Knowable by us, in Confe-
quence I fuppofe of the clearnefs of our Ideas i
But how we can have as clear an Idea of Things,
whofe Exiftence is not Knowable, as we have
« Book IV, Cap. III. 5. 6, &c. Anfwer to the Bp of jyorcefitr.
h See Book IV. Ch. HI. 5. i. < B, IV. Ch. XI. $.iz.
of
heyond our Ideas. 1 5-
of Things, whojfe Exiftence, we know, muft be
left to his Admirers to explain. His Inftances
of * Fairies and Centaurs are nothing to the
Purpofe, for we form Ideas of thefe from the
Ideas that we have of Things, which do realy
exift ; and it is impoflible for the Mind to form
any Idea beyond the real Exiftence of Things,
for tho" a Centaur does not realy exift in the
Compound Notion, yet as long, as the Mind
can joyn the Ideas of a Man and an Horfe, and
imagine a Creature refulting from the Con-
jundlion of thefe, the Notion is formed upon
the real Exiftence of Things : whereas, if Spi-
rits do not exift, we can form no Notion of
them at all from any thing t\{Q^ that doth, ex-
cept it be from our own Spirits ,• but in the firft
place, we can form no Idea of them from our
own Spirits, as we can of Fairies, and Centaurs,
becaufe thefe Ideas rife from a Combination
of things, whofe Exiftence we know by our
Senfes. In the iecond place, we can form no
Idea of other Spirits from our own, but on a
fuppofition that we had a true Idea of our own
Spirits, and on a fuppofition, that other created
Spirits are like ours, whereas we have no Idea
of our own Spirits, as they realy are in their
own Nature, but only a Confcioufnefs of their
Operations in this ftate of Union with the
Body, which can give us no Idea of Pure Spi-
rits never joyned to fuch Organs, as Ours.
But admitting, that the having Ideas of them
doth not necefTarily prove their Exiftence, yet
« Book IV. Ch. XI. J. rr.
it
1 6* Things Know able
it does not follow that their Exiftence is not
Knowable : There is an Ambiguity and Fallacy
in the Expreffion, as if the Exiftence of things
were not Knowable, unlefs they were Evident to
our Senfes, and adtually before our Eyesj or
as if what is not known one way cannot be
known another, or as if what we know by Re-
velation, we do not know at all. And there-
fore he tells us, that for the ''Exiftence of Fi-
nite Spirits as well, as feveral other Things, we
muft content ourfelves with the Evidence of
Faith, and a good Evidence it is: the only
^ Evidence of Things not feen , and this way
furely we are as certain of the Exiftence of
other Spirits, as we are of the Exiftence of
Mens Spirits, after they have left the Body j So
that if we cannot come at this Knowledge by
the Deductions of Reafon, we may come to it
a furer way, and that is by Revelation, and fo
we believe the Exiftence of Angels and Spi-
rits: Yet tho' we are convinced of the Exi-
ftence, we cannot tell the Effence of Spirits,
not even of our own, nor can we form any pro-
per Ideas, having no Notion or Conception of
them, but by fuppofing and fupplying fome
Refemblannce between our Spirits, and them,
and this muft be very imperfect, for we have
no Conception of our own Spirits, but from
their Operations, and thofe Operations being
in Conjunction with the Body muft give us very
diftant and imperfed: Notions of the Opera-
tions of unbodied Spirits: Of their real Ef-
« Book IV. Ch. XI. f. IS. h Hebr. XI. i.
fence
without adequate Ideals, 17
fence we can frame no Idea, nor is it know-
able by us ; yet of their Exiftence we are af^
fured, and our Knowledge in this, as in a
thoufand Tnftances befides, tho* originally
founded in, is neverthelefs extended beyond
our Ideas, and I conclude we may have Know-
ledge of the Exiftence of Things, where we
can have no Idea of the ElTence.
2. This Affertion cuts off all Hiftorical Re-
lations, and all Communication with another
World : By this our Knowledge is confined to
prefent and fenfible Objedts alone, nor can we
be faid to know any thing, but what we have
adequate Ideas of^ nor the Exiftence of any
thing, but what is actually before our Eyes, or
prefent to fbme of our Senfes, for all other
Notions are raifed from our Primary Ideas,
and where tlie Ideas fail, our Knowledge alfo
faileth.
I. The Confequence of thefePofitions, when
applied to the Things of another World, is,
firft, that either we have clear and adequate
Ideas, and can difcourfe of the Nature and
Operations ofpure Spirit as clearly, and Intel-
ligibly, as we can of Body, and its Propertys,
or we have not any Knowledge of Spirit, and
its Operations, as Angel, or Spirit liiblifts and
operates independent of Bodv, or any material
Organs, and when it appears, that we are fo
far from having as clear an Idea of Spirit, as
we have of Body, that we have properly no
Idea of it at all, then becaufe our Knowledge
reaches no fijrther than our Ideas, we have no
I Knowledge of Spirits at all.
B 2, If
1 8 The Confequences of
2. If we applie this Reafoning to the EfTeiice
and Attributes of God and the great Articles of
Religion, we fliall find, that it deftroys all Re-
ligion Natural as well as J{evealed: For of Grod
we can form no proper Idea, and our Con-
ceptions of Him are formed by transferring the
moft excellent Ideas we have of Created Na-
ture, and the Notions we have of Spirit from
the Operations of our own Minds, to exprefs
very imperfectly his moft Tranfcendent and In-
comprehenfible Nature.
It is true, we can have no Knowledge with-
out Ideas, but we can, as I fliall fully prove
hereafter, extend our Knowledge beyond them,
by applying thofe Ideas, we have, to exprefs
and reprefent thofe things to our Minds, of
which we can have no proper Ideas, as they are
in themfelves.
It is faid, ^That we do not know the Ef^
fence of God not knowing the Real Elfence of
a Pebble, of a Fly, or of our own felves ; as if
becaufe we are ignorant of our own EfTence,
and of the Eflence of Things Animate and In-
animate, we are therefore for that reafon igno-
rant of the EfTence of God. Suppofe, we knew
our own EfTence, will it follow, that we could
know our Creators ? And have we in any Re-
fped; fo much Knowledge of the EfTence of
God, as we have of an Infedtor a Stone .^ We
have adequate Ideas of their EfTential Proper-
tys, and fo far of their Eflence ; but we have
no adequate Idea of God, and yet furely we
fl Book II. Chap. XXIII. J. 3f.
may
thus confining Knowledge. 19
may have a fufficient Knowledge of Him, tho'
He doth infinitely tranfcend our Ideas.
3. When Men do confine their Knowledge
to their Ideas of things, as they are in them-
felves, they do neceflarily argue from Material
Beings, and Humane Relations to Spiritual and
Divine in a Strid Literal Propriety, and {o
conceive of the Divine Nature, as of them-
felves ; or elfe if they leave the Strid: Literal
Apphcation as too grofs and Offenfive, they
run the Divine Revelations mentioned in the
Scriptures into meer Figure, Metaphor, and
Allufion ; One way they fall into Tritheifm^ if
they hold the proper Divinity of the Perfons :
the other way into Sabellianifm if they allow
thefe Relations to be only Figurative j but if
they allow the Reality of the Perfons^ and deny
the Divinity of the Second and the Third, they
muft be either Jrians or Socinians,
This is the EffecSt of Confining Knowledge
to their Adequate Ideas, and applying thofe
Ideas in a ftrid: and proper Senfe, or elfe in
meer Figue and Allufion to that Tranfcendent
Being, who in his Nature and Effence and Man-
ner of Subfifting is the Adorable Objed: of our
Faith fo far, as he hath been pleafed to reveal
Himfclf, but ftill, notwithftanding the Reve-
lation, neverthelefs above our Comprehen-
lion.
3. Thirdly, It is a Common Principle with
thefe Men, in their Oppofition to Faith, that
all certain Knowledge depends upon fenfible
Evidence and ftrid: Demonftration, or as they
commonly exprefs it negatively, that there is
B 2 no
10 Evidence
no coming to certain Knowledge any other
way.
This will require a more diftind: Confidera-
tion, efpecially as to fenfible Evidence, fince
by this Pofition all derivative^ and Traditionary
Evidence is denied, and the Authority oi that
great Author^ I have mentioned, is made u{e of
to take off all Credit from the Teftimony, on
which our Religion depends.
I lliall confider therefore this Point of fen-
fible Evidence feparately, and that of fenfible
Evidence and Demonftration together. And
firft for fenfible Evidence alone.
I . All Evidence is either immediate or deri-
ved. The immediate relates to what we hear
with our Ears, and fee with our Eyes: The de-
rived is what is delivered and reported by o-
thers : fince therefore we were not Eye Wit-
nefles of thofe Things, which we moft alTured-
ly do believe, all the Evidence we can have of
them, and of whatever was formerly tranfaBed^
written or done^ muft be from Tejiimony^ that
is from Tradition either Oral or Written. Oral
is indeed fubjed: to manifold Variations, and
Uncertain tys, and therefore when Oral failed
it pleafed God to continue his Truth and to
declare his Will by a Written Tradition. The
Scriptures are the Conveyers of this Tradi-
tion^ and fo far our I^ligion may be called a
Traditional J^eligion-, But then as Laws once
committed to Writing, and faithflilly pre-
ferved, as facred Muniments, in the Archives,
and Repofitorys of any Kingdom, are for ever
Authentic^ and Tr^f, and as fuch delivered down
fron"k
from Tejlimony. i\
from one Age to another, in like manner the
Holy Oracles havmg ever fubfifted, and been
prelerved thro' all Ages, fince they were re-
fpedively Written, have at lead the fame Au-
thority with Civil ^cords', and thus they are
the Proof and Evidence oFour Religion, into
which all Collateral Proofs are to be rcfolved.
That the Scripture contains the Religion, and
the Faith, we contend for, we are able to
prove ; That thofe Books, which we receive
for fuch,aic the Real Scripture, that is Writings
infpired by God we have among other Argu-
ments a moft allured Teftimony, fuch a Tefti-
mony, as grows furer by Age, and draws
Strength from the Oppofition it meets with,
and hath ever met with in the World.
This I aiTert in oppofition to what is fo tri-
umphantly iiiggefted from the Celebrated Au-
thor o^ the EJfay^ 'that Tradittonal Tejlimony s^
the further they are removed from their Original^
are the Weaker Proofs. And tliis is illuftrated by
a Rule obferved in the Law of our Country,
which is, that tho the attefied Copy of a J{ecord
be a good Proof yet the Copy of a Copy never Jo well
attefied^ and by never fo credible Witneffes will not
be admitted as a Proof in Judicature. Whence he
infers, That any Tefiimony^ the farther off it is
from the Original Truth, the lejs Force and Proof
it hath^ (which is true fuppofing it to have de-
viated more and more from the Original Truth,
otherwife the Expreflion is fallacious) and he
goes on to" explain his Affertion, and argues
« Book IV. Ch XVI. i, ig. See Ch. XVIII. 5. 4.
B s in
XI Mr Locke'5' Rule
in Inftances of Hear fay or Import at fecond or
third Hand, whence he again infers, That in
Traditional Truths each ^move weakens the Force
of the Proof.
Whether the Author intended to apply this
to the Scriptures, and to the Proof and Evi-
dence for the Chriftian Religion I cannot fay:
I hope he intended no more, than to expofe
the Poptjh Tradition Sy and Old Wives Story s. But
it is certain, that om Infidels plume. themfelves
upon this Paflage, and apply it directly to the
Scriptures^ and the Proofs, and Evidences of
our Faith.
I. But I anfwer firft. That what is true of
Oral Tradition or Reports by Hearfay is not to
be applied to Written Tradition^ and if the Au-
thor intended to weaken the Force oi Written
Evidence^ as it fhould feem, he did, by the In-
ftance he brings, then I fay, that the Law of
the Land is improperly urged; and the Dif-
alowing the Copy of a Copy of an attefled l{ecord
does not come up to the Point before us.
The Reafon, why fuch a Copy is not admitted
for Proof in Courts of Judicature ^ is not becaufe
the Copy of a Copy never fb well attefted by ne-
ver fo credible WitnefTes is of no Credit; but the
Reafon, why a Copy of a Copy is difalowed is
this; becaufe we can always have an attefled
Copy from the J{ecord it felf, and to admit of
any other is fubjed: to many Inconveniencys
confidering the Corruption of Fluman Nature,
and the ftrong Influences Men are under to
fupport and make good a difputed Title. But
what is this to the Scripture} If the prefent Co-
pys
mif applied. 15
pys be more than once removed, fliall they be
no Evidence at all > And what Parallel can be
drawn between Public Writings of an TJmverfal
Concern publiflied and Communicated to the
whole World, and Writings relating to Private
Property: the Proceedings oi Civil Judicatures^
and the Forms of Law ? The Scriptures are com-
mitted as a Sacred Depoptum to the Keeping of
the Church in all Parts of the Chriftian World :
Their being Publifhed in all Languages, Cited
by all Writers, appealed to in all Controver-
fys, from the Beginning of Chrillianity to this
Day, are fo many Proofs of their Authority;
and however Readings and Tranflations may
ditfer in other RefpecSs, they all confpire in
One Doctrine with refped: to the great Ar-
ticles of Faith : Thofe, that differ in the Inter-
pretation, agree however in the Text^ nor till
of late have the Enemys of Chriftianity pre-
fumed to alter the confeffed Readings of the
Text it felf.
The Challenges made by all fides to the
Scriptures: The Enemys, that have attacked
them, and the Defences made to repel thofe
attacks, are fo many Teftimonys of their Au-
thority, and as they are Open J^cords not locked
up, like Court 2{plls^ and Evidences^ but freely
pubhflied in all Languages, and by that means
preferved in all Chriftian Countrys, they lofe
nothing of their Original Authority, but run
down in a conftant Stream thro" all Ages, till,
like Rivers, that fall into the Sea, they fliall at
laft be fwallowed up in Eternity.
2. My
^4' ' ^nfwered as to
2. My fecond Anfwer is, The Maxim here
laid down, that in Traditional Truth each ^-
move weakens the Force of the Proof is Falfe^ and
only holds where a Variation can be proved in
the Courfe of the Tradition whether Oral or Writ-
ten. But where the Tradition is uniform efpecia-
ly in written Tradition there every B^emove is fb
far from Weakenings that it Strengthens the Proof
of fuch Traditional Truth. Otherwife what was
True in former Ages cannot be received by us,
and all Hiftorical Truth falls to the Ground at
once : But what this Author gives to ^ Hiftorical
Faith is fufficient to deftrov the Pofition, he ad-
vances. That there was fuch a Perfon, as Ju-
lius Cafar^ that he fubverted the Libertys of his
Country^ and was /lain in the Senate Houfe are
Fadts which have defcended-to us without all
Doubt thro' the Hands of feveral Writers, and
we are not lefs certain iit this Diftance than
the World was above a thoufand Years ago of
thefe Traditionary Truths : We have indeed the
Concurrence of all Preceeding Ages up to his
Time to confirm them : But (iippofe any of the
Decads of L?t/^, which are loft, fhould be found,
and there we Iliould meet with a Piece of Hi-
ftory not recorded by other Hiftorians, and
afterwards fome other Writer fliould be difco-
vered, who voucheth the fime from Livy as an
Original J^cord^ I fippofe that neither the Copy
from it nor the Original J{ecord it felf, howfo-
ever True they mi^t be, ci^iild appear fb evi-
dently True to us, as the H{ftory of Julius Cafar
a Book IV. Ch. XVII. $. 8.
deli-
Religion. i s
delivered down by fo many Writers through-
out fo many Ages. The Evidence ofFa^s con-
(ifts not only in the Goodnejs but the Continuance
of the Tejitmony^ and the Failure is in not being
able to run up the Traditionary Truth, as high as
its Original.
What I have obferved o^ Hiflorical FaBs in
General conckides more ftrongly for the Truth
of our J{€ligton in Particular : as the more any
Evidence hath been weighed and examined,
the more certain and Satisfactory it is. And
therefore where Fadts have been difputed, and
the Dod:rines of Rehgion have been Contro-
verted by the Enemys of it, as it ever was, and
is the Cafe of the Chriftian Rehgion, the
Oppofition and Defences ftill ftrengthen the
Proof thro' all Ages, and in all Nations, efpe-
cially if the Teftimony of Perfecutions and Suf-
fering's be added : the more Notorious the
Fadts: the more canvalled in all Ages and Na-
tions, the ftronger ftill is the Evidence.
2. In the next place let us confider this Prin-
ciple that there is no coming to certain Know-
ledge without fenfible Evidence, and ftrid:
Demonftration as they are joyned together.
But here again, as is the Ufe of Soplnflical
Difputers^ they play with a Word and abufe the
World, taking Knowledge in no proper deter^
minate Senfe, as if there was no difference be-
tween Faith and Science, between K^owi?ig and
Believing: whereas in the Qucftion before us
I\nowledge is diftinguiflied from Faith, tho' it be
not oppofed unto it. The Oppojitions to Faith
are from " Science falfely fo called,
<t I Tim. VI. zo. The
%6 Faith not capable
The Author of the Ejfay hath diftinguiflied
between * Faith and Knowledge^ and endeavour-
ed to fix the ^ Boundary s of Faith and ]{eafon :
He hath admirably defcribed *=the IVeakneJs of
ouF IntelleUual Powers, and in the cleareft
Terms requires our Submiffion to the ^ l^vela-
tion of God. He hath expreffed his Sentiments
in feme parts of his Works, as becomes a Be^
liever^ and what He writes as a Chriflian is a full
Anfwer to what be hath advanced as a Vhilo'
fopher. According to Him we muft preferve
the Diftin6tion between Faith and Knowledge^
between J{eafon and F^velation. Faith indeed is
founded in J^nomledge^ but its Effential Di-
ftincStion from it is the beheving fomething we-
do not know to be as it is aflerted, for the fake
of what we do know; and fo we beheve what
God reveals, upon the Knowledge, we have,
that it is his Revelation. But I anfwer more
particularly.
I. That Objeds of Faith, as fuch, are not
capable of fenfible Evidence, and ftrid: Demonftra-
tion : Faith is properly built, tho' on a Divine
AJfurance, yet in the laft refblve on Moral Evi"
dence. For fo the Divine Jjfurance it felf is efta-
bliflied ; and tho' fome Men may talk very Fa-
miliarly of Demonjlration in Matters of Religion,
and treat fbme great Articles of Faith m the
way and form of Demonjlration, yet all this
Oflentation when examined to the Bottom is
no more, than Moral Evidence. Faith may be
a Book IV. Chap. XV. $. 3, &c. b Chap. XVIIL c Vol. I.
Book II. Ch. XXIII. 5. 1 a. d Book IV. Ch.XVI. §. 14. Chap.
XVIII.5.9.
built
of fenfihle Evidence x7
built on F^ffj-, of which Mankind hath had Seti-
fible Evidence^ and the Being of God Himfelf
may be proved from feveral Inftances already
demonftrated, but the Inferences, that thefe
are good Proofs, that therefore there is a Di-
vine Being, that Chrijl is the Son of God, and
fo on, thefe are the work of Reafbn, by which
we arrive at a Moral Certainty, and tho' we
build remotely upon Senfitive Evidence and De-
monflration^ yet the DeducStions, we make from
them, are not capable of the fame Demonflra-
tiort'y Thus j^Jlronomteal Demonjlrations may be
applied as hlediums to prove the Being of a
God, but it is the Heavens, and not God,
which is the Subjed: of them. So when Mira-
cles are firft proved by Senfible Evidence^ the
Proof to us is like that of other FacSts, we are
not Eye WitnelTes of^ by 'Moral Evidence only.
This Demonftration is pretended in every
thing almoft, and if they will call their Form of
Argument by the Name of Demofijlration^ to
whatever Subjedt it is applied, then I do infill,
that thefe Perfons muft allow, what they call
Demonftration in Morality or Metaphyfics^ or any
other Science^ is as ftri(^ly and necelTarily Con-
clujive^ zs^vo^itv Mathematical ConcXwfions are,
or elfe, that this is not truly Demonftratton, nor
are the Subjecfts capable of it; if they fay, that
one amounts to the fame Evidence with the
other, then they acknowledge, that Moral Cer-
tainty is equal to Mathematical Demonftration. I
conclude in their own way, that where they can
have no Senjible Evidence^ they can have no De-
monftration. And if we muft believe upon Sen-
fible
i8 and Demon fir at'ion.
Jihle Evidence only, we can believe Nothing on
the Tefltmony and Illation of others; but I hope
we may be obhged to beheve what is not Ca-
pable of Senfible Evidence or of Demonjlrative
Proof.
And therefore I an Twer fecondly,
2. That Senfible Evidence and Demonfiration
are Inconfiftenc with Faitby as Faith is diftin-
guiflied from ^nowledq^e. Such a Certainty ^ as
rifes from Senfible Evidence and Demonfiration
compels the Ajfent^ and we are not at Liberty
to withold it without giving oarfelves the Lie,
and ad:ing againft our ftrongeft Convictions;
T^he fenjible Evidence from Without^ and the In-
ward Perception of the Mind together with our
Confcioufnefs of its Operations, are the High-
eft Degree o^ l\nowled^e^ and a fort oi Intuition^
which admits no Reafoning as it needs none,
to come at its Conclufions : And Demonflration
properly fo called, tho' it proceeds by certain
Mediums^ and is carried on in a Chain to its
Conclufions, produces an Equal Certainty, and
we are faid to know, and not to believe what
we fee with our Eyes, perceive in our Minds,
and is proved to our Underftanding by unde-
niable Demonflration : It is therefore highly In-
congruous and Abfurd in thefe Men to require
fuch Evidence in Articles of Faith^ as will make
it impoifible for us to believe, and thofe, who
will not aflent, except where the Affent is ine-
vitably forced., and muft neceff^arily foUom^ not-
withilanding any perverfetAfFe(5tation, or Op-
pofition of the Will, thofe Perfons can never
believe at all.
I an-
Thefe inconjljlent 'With it. 29
I anfwer thirdly, and what I fliall now offer,
may ferve for a Concliifion and Application of
this prefent Difcoiirfe,
3 . That as faith is a Chrijlian Grace, and on
our part the Neceflary Condition of our Juftifi-
cation, this Demand of Senjibte Evidence and
Demonfiratton utterly deftroys it : Faith with
Refped; to Religious Articles is an Affiance and
Truft in God : a Recognition of his Veracity,
Goodnefs, and Power, and when we underftand
what God hatli faid, we believe it, whether it
be an AHertion, that a Thing is fo, or any Pro-
mife, that it Ihall be fo. Thus we believe that
in the Divine Efjence there are Three Verfons of
Equal Majejly^ Power, and Eternity : The Father,
Son, and Holy Ghofi, as revealed, Lind afferted
in Fad:; and tluis v.'e believe a Judgment to come,
becaufe God ^ hath appointed a Day in rvhich be
vptll judg^e the World in Jijghteoufncfs. Every Point
of llrid Revelation is an Article of this Nature,
and when we undcrltand the Terms ofthePro-
polition, we do beheve, tho' v/e know not the
Manner, nor are able to comprehend, hoiv thefe
things can be: \nje?ijible Evidence and Demonflra-
tion there is properly no Concurrence of the
Will: We do neceflarily atlent : in Articles of
Faith, the Concurrence of the Will is required.
Tor Faith is grounded upon Moral Evidence^ on
the Anthority, 'Tefiimony, and Veracity of God
Himfelf delivered to us by the Hands oi'Me?i,
and there is this Eflential Diiference between
Moral Certainty, and Senfible Evidence, between
A AftsXVII. 31.
Moral
go Conclufion.
Moral Certainty J and Demonftration^ that in the
Latter the Concurrence of the Will is Forced^ in
the Former it is Free: In the Latter it is no Vir-
tue to believe what we do ftridtly know : in
the Former Faith is imputed to us for T^ighteoufnefs ^
becaufe the Wdl lubmits, notwithftanding any-
apparent Difficulty : As in our Adtions io in
our Behef we are accountable: To deny our
AfTent, where the Evidence is fufficient, that
is, as great as the Nature of thing will admit
of, is to ad: unreafonably : It argues a Wicked
Byafs and Corruption in the WtU^ and h the
great Spring, from which all thefe Bitter
Streams of Herefie and Infidelitie do flow.
There is a difference, but not fo great per-
haps, as is imagined, between 7iot believing at
aSy and not believing aright j but ftrid:ly and pro-
perly fpeaking, He, that beheves in his own
fenfe contrary to the received determined fenfe
of the Church in all Ages, doth not believe the
Article propofed any more, than an Infidel who
profefleth not to believe at all.
To conclude therefore, Let us look into our
own Hearts, 2.nd ^ examifie our/elves, whether rve
be in the Faith j Let ns ^ take heed, Brethren, lefi
there be in any of us an Evil Heart of 'Unbelief in
departing from the Living God : For Unbelief doth
Verily grow out of an Evil Heart, whether it
be tainted with grofs Impuritys and external
Vices, or' whether it be infed:ed with the In-
ward Corruption of Pride, Conceitednefs and
Singularity. Let us therefore ' cleanfe our felves
(t z Cor. XIII. 'i. b Hebr. III. iz. c% Cor. VII. i-
from
Condufion. 3 1
from all FtUbinefs of the Flejh and Spirit^ befeech-
ing God ^ the Father of Lights^ from whom every
Good and PerfeH Gift defcendeth^ that he would
give us his Holy Spirit, that He would make us
^ clean Hearts^ and renerv a riq})t Spirit within us
thro' Jefns Chrifl his Eternal, His only Begot-
ten Son, our moft merciful Redeemer: our
moft Blefled Lord and Saviour : our Mediator
and Advocate, who ever liveth to make InterceJJion
for us : Thro' Him we have an Accejs by one Spi-
rit unto the Father: And therefore unto this Sa-
cred and Undivided Trinity^ Three Perjons^ and
One Eternal God, The Father, the Son, and the
Holy Ghofi be afcribed, as is moft due, in all
Churches of the Saints All Honour and Glory,
Might, Majefty and Dominion for Ever and
Ever. Amen-
A Jam. I. J 7. h Pfal, LI, lo.
SER-
(33)
SERMON II.
Preached "Dec. 5-. 1718.
Job XL 7.
Canfl Thou hy fearching find out
God? Can ft thou find out the AV
mighty unto Terfe&ion'^.
N my laft Difcourfe I thought
it neceflary to enumerate
the feveral Enemys of our
Faith^ who hve within the
Fale of the Chriftian Churchy
fuch as Deifts^ Unitarians^
Ariansy and Socinians^ as they
are diflinguijhed from each other, and as they
agree in Ibme Common Principles : as they de-
ny J^evelation in general, or the DoUrines re-
vealed m particulars For the Deifi^ who denys
all J^evelatioiiy doth in this Controverfy deny
no more, than the jiriauy and Sociniany who
C deny
34- The T>efjgn
deny the DoRrines revealed^ or put fuch a Con-
ftmcStion on them, as an^ounts to a Denial:
He that affirms the So?i of GOD to be a Crea-
turey or that denys his Eternal EJfence and Sub-
Jijience with the Father^ denys the DoHrine re-
vealed^ whether he fuppofes the Son to have
exified in any iridefimte Point of Time, with the
Ariansy or whether he fuppofes Htm to have
had no Exiflence before his Incarnation^ and Bzrth^
with the Socinians.
Thefc do all proceed upon one and the fame
Fundamental Principle: The 2^^?// rejed;s all
T^evelation^ becaufe he cannot explain the Do-
Urines revealed'. The Arians and Socinians re-
ceive a T\evelationy becaufe they think, they can
explain it : The Deifi refteth upon his Li^t of
"Nature for his 'B^ligion : The Arian and Socinian
depend upon the Strength of their J{eafon for
Theirs : Each forms his Creed upon his own Hy-
pothefay and rather than admit a J^velation^ or
the Doilrines revealed in afenfe contrary to their
omn^ they either deny, or overturn the whole
Gofpel of Chrifi.
To oppole the Perverfenefs and Errors of
thefe Men, and to lay the Ax to the Root of
this Evil, I thought it necelTary to enter into
a previous Examination of fbme of their Com-
mon Principles, and to (hew the Falfenefs, and
Mifchiefof themj For tho' there is a Difference
between Herefy^ and Infidelity^ as between no
Beliefs and a wrong Beliefs yet the Heretic be-
lieves x[\Q Do'drines revealed^ as they are reveal-
ed, no more, than an Infidel who doth not be-
lieve them at allj For it is all one in Common
Con-
of thefe T>ifcourfes. g j
Conftru6tion, not to believe at all^ and to hold a
ContradiUory Propojition to the Article propofed.
The Groaw^ of their Mtfbelief, and Unbelief is
alfb the fame : They will beheve Nothing, that
is above their Comprehenfion, nor fubmit to any
DoHnnes, which they cannot in all Points ex-
plain : For tho' the Brians efpecially talk much
of Ineffable and Iticomprehenjible^ yet they endea-
vour to explain this Incomprehenfible and to utter
this Ineffable.
I have therefore purfuant to my firfl Defign
confidered three remarkable Principles , which
thefe People do either exprejly or hy Confequence
proceed upon.
Two of them are falfe Pofitions laid down
by the Celebrated Author of Humane Under-
fiandtng. The fiift of which is,
I. That we have as clear an Idea of Spirit y
as we have of Body, and of Thinking, as we have
of Extenfion and Cohejion of Parts. This Pofition
1 have confidered at large, and (hall only add,
that as he defines Spirit to be a Thinking Sub-
fiance^ and expreffes his Idea of Spirit by his Idea
of Thinkings this fliows, that we have not, nor can
have any proper Idea of Spirit at all; but all,
we do, IS by way of Analogy from a Confciouf-
nefs of our Intelledual Operations to form
fome improper Conception of it, for a Spirit,
as fijch, doth not think after our manner, and if.
Jt did think, as our Spirits do, ftill we can form
no Idea of Thinking, nor any I{eprefentation of it
feparate from our Thoughts themfelves. For pro-
perly fpeaking we can have an Idea of Nothing
but what is both Senftble and External to us.
C 2 2. He
3 6 Trmctples of Infidelity^
2. His fecond Pojition is, That we can have
Knowledge no further, than we can have Ideas^
or that our Knowledge extends not beyond our
Idetii : This, however meant by himjelf^ is under-
flood o{ proper and direB Ideas j and fo appHed
in the Caufe o^Herefy and Infidelity; And thus
by Confining their i^owledge to their IdeaSy thefe
Men argue from Material Beings to Spiritual^
and from Human Illations to Divine, in a ftri(Si:
Literal Propriety, or elfe they turn the great
Myflerys oi Faith into mere Figurs and Mufioni
This laft runs them into SabelJianiJm with re-
fped: to the Ever Blejfed TKJNITTi the other
into Tritheifm, if they admits or into either yi-
rianifmy or Socinianifm if they ^i?«y the Second
and T/&^>^ Perfons to be as truly ^/f /we as the
Firft,
3. The third Principle^ which they proceed
upon is, that there is no coming at certain K^ovo^
ledge without Jenjible Evidence^ and Demonjlration,
This Pofition^ as well as the two others^ is de-
ftrudive of all Religion, and confines our Know-
ledge moft ftridly to proper and direU Ideas.
1. But firft, The Things of another World
and many Inftances in this are not capable of
fenjible Evidence and Demonjlration : The former
Demand deftroys all Hiftorical Truth, and all
Tefiimony Human and Divine : the other is a De-
mand impoffible,7?r/^ Demonjlration being con-
fined to Dimenfionsy ISlumhers and Figures^ and
their Proportions.
2. Secondly thefe Demands deftroy all Faith^
as contradiftinguifli'd to IQtowledge.
J. They
their Confequences. 57
3 . They deftroy our Faith^ as Faith is a Chri'
flian Grace, and on our parts a neceffary Condi'
tion o£ our ^ujiification.
Thus do thefe Men endeavour to bring eve-
ry Thing within the Reach of their Capacitys:
They extend their Ideas beyond their Limits, as
in the fir/i Inflame^ and they reflrain their ^nom-
ledge within the Compafs of their Ideas^ as in
the Second: They infift upon fenfilfle Evidence^
where it is not to be had, and require Demon-
flration in Points not capable of it.
AH Arguments againft the Being of a GODm
general, as difccverable by the Light of Nature,
and againft the Revelation of Htmfelfm particu-
lar, as dehvered in the Scriptures, are raifed up-
on this Foundation: For if Men will believe no
further than they know, which is indeed not to
believe, and they can kriortf no further, than they
have Ideas, fenjible Evidence, and Demonftration^
that is, if they will believe no further, than they
can account for and demonflrate to their orvn I^d*
fan the Way and Manner of what is Incomprehen-
fible, then I fay, the Deifi can believe a God no
more, than He can believe the great Myfierys
of our Faith, and Heretics who believe them no
further, than they imagine at leaft, they can ex*
plain them, fall into the fame Confequences,
and if they are true to their Principles, cannot
believe at all.
Their whole Condud: is Inconfiftent with the
Belief of 2.11 Incomprehenftble Beings and with the
fuppojition of a T^velation from Htm in the great
Articles revealed: For while they endeavour to
explain, they do in EfFed: deny the J^vela-
C 3 tion^
38 The Text explained.
tion^ and give their own jenje^ inftead ofGOD's
Declaration J to the World.
I have thought it neceffary therefore to ob-
viate this Fundamental Error ^ and to remove this
Stumbling Block out of the way, before I proceed
to any ot the great Points of I^velation ^ and to
this end I have chofen the Qoellion, which J^-
phar here propofes to JOB. Ca?ifl thou by fe arch-
ing find out GOD ? Canfi thou find out the jflmighty
unto Perfe^ion ?
Which Words in this way oi Interrogation do
more fir ongly import the Negative^ and, as it is
evident from the Context^ they are to be under-
ftood of a full and complete J^ovpledge of GOD,
as He is in Himfelf: in his Nature and Effence^
together with the ^orvledge of his Attributes^
and particularly of his Wtjdom^ that his Wtjdom
is Unfearchable^ as Himfelf is Incomprehenpble :
It is High as Heaven^ nohat canfi thou do ? Deeper
than Hell^ what canfi thou know ?
The Text therefore, where according to the
Eafiern Idiom, the lafl Claufe is Exegetical and
Enforcive of the firfi, hniits the Powers and Fa-
cultys of our Souls^ fets Bounds to our Enquirys,
and acquaints us, that there is a BEING tran-
Icendently above our Comprehenlion.
That we have a IQiowledge of this BEING is
Juppofed,
That we can Know Him unto PerfeUion is
denyed.
It may be proper therefore with refped; tp
the firft to confider,
I, The Strength aud Compcifs of our Natural
Powers^
Subje£i of thisT)ifcourfe, 59
Potvers, how far they will carry us in our IQiotv-
ledie of GOT).
II. With Reference to the other, That they
will not carry us unto VerfeUion^ or that by our
Natural Powers we cannot arrive at a full and
adequate I\norvledge of the Almighty.
I. Firft then we may confider the Strength
and Compajs of our Natural Powers., how far
they will carry us in the Knowledge of GOD.
In Order to this I would propofe in the firft
place,
1. To enquire into and fix What that is,
which is commonly called the hi^)t of Nature.
2. In the fecond What Account the Scripture
gives us o'iit.
3. And in the third place to conclude this
Dilbourle with Ibme proper Obfervations and In-
ferences from thefe two Enquiry s.
I. Fir 11 for the Light o^ Nature in the Com-
mon received Notion. This 1 take to be the ^a-
fon of Mankind', that Faculty of Vifcourjing and
Utiderflandtng., whereby we difcern and affent to
what is Kjght and True.^ and difcover what is
Falje and Wrong.
This Faculty ofl^eafon and IJnderJlanding pro-
ceeds in a limited and certain method: The A//W
of Aia« is Uniform in its Operations., and works
after the y«;wf manner upon the /^;we Materials
in a iS^^^f^ Progrefs from \iis firft Perception and
Apprehenjion of Things to the lall Coiiclufton.
For there is one general Ground Plott^ one
Common Foundation of Jsnowledge., and it/^o/e are
our /^f/w, by which I mean Thofe Figures and
40 Trocefs of the Mind.
JmpreJJlons^ which remain upon the Imagination
from our firfi Perception and Jipprehenfion of
Things : Thefe Figures being received by the
Senfes, and difcerned by the Mind^ are a/«// and
entire J^prejentation of the Thifigs they fiandfor^
as to their outward Appearance-. As of a Man^ or
an Army^ an Houfe or a City : Thefe I call,
however they are made up ofparts^ as all /«-
tegrals are, ^«^A of ^/^ew o«5 Simple and entire
Idea, Upon thefe the Mind employs itfelf: It
unites.) compounds^ compares^ difiinguijheth^ Jepa-
rates and divides the Ideas ^ it is furniflied with,
as they have, or as they Jeem to have an Jgree-
tnent or Difagreement with f at A other.
The whole tS^or^ of our Ideas is generally , but
in the Judgment of a mofi learned Writer on
this Argument, very improperly divided into
thofe of Senfationy and thofe oi^fleRion^ as they
are ajforted by the great Patron of that Diflin'
Uion. But our Thoughts and B^fle^ion are not
/^^/w : They are only the Notions and Concept
tionsy we /or;?? upon ^i^^w. I^efle^ion is original-
ly founded i«, and rifes from our Z^^/w ot Sen-
fation : It is the AR or Operation of the Mz«^
upon ^Z'^OT, and to call thofe Thoughts^ which
rife from l^fleHiony Ideas ^ is to confound the
Operation of our Minds^ and make that an Idea^
which is only the I^efult and Determination of
the Mind upon whatever is the SubjeR of its
Thoughts and J^efle^ions. The Refult and De-
termination of our Thoughts and I{efleBion are
various according to the SubjeEls they are em-
ployed upon whether Speculative or PraUicali
In Speculative Subjed;s when we have fixed a iVo-
Nofimple Ideas of 41
tion we are apt to call it an Idea^ as of GOiy
and his Attributes for.Tnftance; but whether
that be an Idea^ or tbofe be Ideas which at bejl
are fo imperfeB a J^prefentation of an Incompre-
henfible^ as well as an Invifible Beings is^o ^ejiton
with thofe, who make M^i/ ftand for the very
Figures and ImpreJJtons of the Obje^s themjelvesi
In Pra^ical Subjeils no Body will take our De-
termination to aU or not to aU for an Idea: no
more than in Argumentation^ which may partake
of bothy we will call the Conclu/ion from the Pr^-
mifes an Idea, We have in Reality no Idem whe-
ther Simple or Compound^ but from Senfation^ and,
when we /wa^^e a Compound Idea^ it is ftill r^-
folveable into fo many Simple Ideas, For pro-
perly we have no /^if^/, but of things without^
which are fubjeH to our Senfes^ and thefe are
/<?f« or apprehended in the Imagination^ as is
the Likenefs of any thing refleBed in a G/«J/ : The
Objetl it felf is not in the Mirror^ but only the
/;w«g^ and I^femblance of it, and it is therefore
abfurd to fay, that we have an Idea of what is
ASually in the Mind-, for Ideas are not the Ob-
jeBs themfelves, but only the reprefentations of
them tranfmitted to the Mind thro' the Senfes.
However if by Ideas we underftand every
Notion and Conception of the A/zW, whether ^/;^^
arife from outward IwpreJJions or invpa(rd Confide-
rations^ we only enlarge the T^r/w, and thofe
Ideasy which rife from the inward Operation of
the A/f»^, are originally founded in thofe^ which
are formed upon our fenjible Apprehenfion of
outward ObjeHs, Thefe lafl therefore properly
fpeaking are the only Simple Ideas ^ for if there
be
4x Reflection.
be any Ideas of J{efleB:ion^ yet they cannot be
Simple Ideas ^ becau(e they are of a Secondary
Growth^ and formed not by a Simple^ but a 7^-
^^a; ASI of the M/n^, and therefore, tho' we
fhould admit that there are Ideas of I^fleSHoriy
we may neverthelefs moft juftly deny^ that there
are any Simple Ideas of I^fleciion. For Percep-
tion, which is reckoned the firfi Simple Idea
of ^efleBionj includes in it at leaft the AB of
Simple Apprehenfion^ and tlie thing fo apprehended^
but properly fpeaking the AB of Perception is
antecedent even to our moft Simple Ideas^ and
till the A/iW perceives^ it is not poffejj'ed of its
/<2'f^/ : Perception therefore is the ABual Forma"
tion of the Idea rather, than an Idea it felf;
and when we would explain to others, or re-
prefent to ourfelves what Perception is, we re-
prelent it to be a Feeling or Confcioujnefs of the
ImpreJJion made on the Mind by Senjible ObjeEis-,
but this cannot in any Propriety be called a Sim-
ple Idea^ or indeed any Idea at all: for furely
there muft ever be an EfTential Difference be-
tween an Idea and the ASl of Perception : The
Idea is one Thing, our Perception of it is an-
other ; and every AH or I{efult of our J^efleHiony
iffuch muft be called Idea4^ muft be Complex^
they cannot £j:;f;z /w iV^j/we be admitted among
our Simple Ideas, Our Simple Ideas are of things
External^ or the Simple ObjeBs of our 5f«/^/ con-
tinually offering themfelves to the Mmd^ and
they are there received and treajured up as foon
as in any degree we are capable of apprehending^
and difcer?iing one thing from another, even
be-
Ufe of our Ideas, 45
before we can give them their proper Names and
appellations.
Our Simple Ideas therefore being thus im-
prefled upon the iW/W, we are Itored with
them, even before we begin diJlinBly to appre-
hend them, and for that reafon they feem to
have grown up, as if they had been born with
us.
By the Help and application of thefe, and
from the Operations of our own Mnds^ we form
Conceptions of thofe things.^ of which we have no
proper Ideas: We make them the Symbol and
J^prefentation oi Spiritual Beings^ and IntelleUual
Truth^ and fo we exprefs our Notions and Con*
ceptions oi Spiritual Things by the means of that
jinalogy and Correjpondence^ by which our Ideas^
and the Soul., they are lodged in, are accomo-
dated to them.
This Amplication of our Ideas to exprefs or
reprefent to us the Nature of God and our Duty
being as early., as our Apprehenfions of them at
firll, where the Mind has been cultivated by a
l{eligious Education from our Infancy., Thofe
great Truths concerning God and our Duty feem
alfo to have been born., and to have grorvn up
with us.
To thefe I may add, what anfwers to what
they c^W Ideas of I^efleHiony the feveral Opera-
tions of our Minds in our internal Perception and
Apprehenjion of things, together with that Con-
fcioujnefs^ we have of the Operations themfelves,
and the Effects., they produce, whether of ^
fenting, Dijfetitingj or Doubting. When our Mmds
and Bodys^ are in a right Frame and Difpoii-
tion.
4-4- SomeTrMthsfeemConnatural.
tion, we are fo certain of what paflTes within us,
that we cannot be deceived, and the Knowledge
which arifes from our Simple Ideas of Things
Tvithout^ and from our Confcioufnefs of the Opera-
iiofis of our Mind within is fo DireU^ and Imme'
diate^ that it admits no Proof, fince None can
be brought, that is ftronger, than it felf
Hence it is that in thefe, and in things of
FamiUar and daily Acquaintance, whofe Truth
and Agreement are evidently difcerned, we have
an Intuitive rather, than a Difcurfive Know-
ledge.
Thus fome Truths are fo obvious and plain^
that they feem Connatural^ and the Mind affentSy
as foon as the Terms^ they are propofed in, are
underflood: Other Truths there are, which lie
deeper^ and require a moft attentive Confidera-
tion, before they appear to be evidently certain.
And therefore, tho' all Truth^ which the Mind
of Man can difcover by its own Operations^ is
properly difcovered by the Light of Nature^ yet
in the Common way of Speaking, thofe Truths^
which are moft 'Vniverfaly received^ and are of
mofi Concern to Mankind, have obtained that
CharaUer in ContradiflinUion to thofe^ that are
brought to Light by a long Procefs, and De-
ducStion of Reafon.
This is the DifferencehQtwQQn Moral and Ma-
thematical Truths; Moral Truths are obvious to
the meaneft Capacity, and every unprejudiced
Mind is fo convinced of tbem^ as neither to
doubty nor mifiake about them. They are not ca-
pable indeed of Demonfiration^ and would be
only more objcure and perplexed^ if they were,
as
Ho74/ attained, 47
as it is evident, they are made more Difficult
by the vain Attempts to make them more De-
monjlrahle.
Mathematical Truths^ if we will fpeak pro-
perly, are only capable of Demonftration, but
as they are not of general Concern, the Bulk of
Mankind is not acquainted with them^ nor are
all Capacitys, tho' not deficient in other Re-
fped:s, able to apprehend them thro* a long
Chain of References from one End to the
other.
But ftill in all Truths whether Divine or Mo-
ral^ however Obvious, or even Innatey as if they
were written en the Heart, they may feem, the
M/Wneverthelefs proceeds and arrives at them
by a feries of J^eafoning, and doth either infer
the Truth and Obligation of our Duty from the
feveral Illations, we bear to God, and the IVorldy
or elfe we come to the K^oveledge of them by aa
Imperceptible Progrefsy and fb affent to them, as
they were taught from the Beginning, and incul-
cated on our Infant Years.
In the fir ft way proceed the Solitary Men^
and felf taught Philofophers, who yet muft have
been at a mighty Lofs, had they realy lived out
of all Converfe with Bool^s and Men. In the fame
way likewife proceed all thofe, who fet forth
Natural J^ligion in an j^rtificial Drejs^ and by
putting thofe two Confiituent parts of it, Theo"
logy and Morality into a Mathematical Form, un-
der a Shotv and in the Language of Demonjiratiorij
talk in a perplexed laborious manner of the plain-
ejl Things in the World. For the Notions of
GOD and our Duty are plain and obvious, and
Com-
4^6 Ohj. againft Unh. Conjent
Common Apprehenjions do readily receive them,
when they are clearly exprejfed without confound-
ing cheUnderftanding with what is Incomprehen-
fible in GOD, and without involving our Duty in
the Ma^es of an impra^icable Demonjiration ; For
after all this vain Affed:ation, I muft obferve
again that our plain Notions of GODy and the
plain Precepts of Morality are no lefs certain, and
at the fame time much eafier to be apprehended,
than Mathematical Demonfirattons.
And accordingly in the other, in the plain
beaten J{oad proceed the Generality of Mankind^
who do not tnvefligate thefe Truths by long De-
duBions, but arrive at them, as they were taught,
and inflruUed from their Touth, and by this
means they come to a general Agreement and uni-
form Confe7it in fome prevailing Truths,
If all Mankind are not agreed in the fame
Notions of GOD and Morality, it is an ObjeHion
againft the Light of Nature, but none againft the
Truth of Things : Truth is fixed and unalterable,
and depends not upon our Conceptions : Firtue is
not the Lefs fuch, becaufe fome People in dif-
ferent Cowitrys have different Opinions in fome
Branches of it: Truth is Eternal, tho' not In-
nate-. That is not Virtue, which Corrupt and Ig-
norant Men efteem/o, but What in it felf carry s
its own Truth and Excellence : It is derived from
the Divine Mifid, and therefore implies an Eter-
nal ContradiBion to whatever is Falfe and Evil.
This Diflin^ion is Eternal with refped: to GOD^
tho* no Evil can approach Him ; and it is I{eai
with refped: to Alan, tho' Evil had never come
into the World; We may as well argue againft
the
anfwered and retorted. 47
the Being of a GOD from the Vile Conceptions of
24en concerning a Deity^ as againft the 'Dnva-
riable and Eternal Truth of Virtue from the ^/^<j-
rent Opimons of Mankind.
This jirgument from the different Eflimation
of what is ^/Wz/f and ^V^ m Jeveral Country s is as
y?rowg againft the Light of Nature^ as againft In-
nate Ideas : It turns its Force upon the Head of
^/(o/^ Men, Tv^o have weakned the Foundation of
Virtue^ and confounded the DiJiinBions of Goo<i
and f'w/, and fully proves the Injufficiency of
wz^rf Natural Light to lead Mankind into the
K^novoledge ofGOD and their Z>«^jr.
As for Innate Ideas in this Argument we do
not maintain.^ and there is no Neceflity oi Af"
ferting them : we can arrive at I\norvledge by an-
other Way, and as long as Truth is fo Connatu-
ral to the »Sb?//, as long as our InteUeUual Facul-
tys are fo framed, as prefently to clofe with it,
when duely propofed^ it is the fame thing, as if
it were written in our Hearts : And fb in a Ftgu-
rative fenfe the Knowledge of GOD and the great
Lines of our Duty are faid to be : There we have
filch a ConvtBion and Confcience of the Being of
a GOD^ and of thegr^^^ Dutys of F^eligion, and
they are /<? deeply tmpreffed Andi engraven on our
Mtndsy that the molt Profligate, who have once
received them, can never utterly deface them.
And this leads me to the fecond Enquiry,
which is,
2. What Account the Scriptures give us of
the Light of Nature.
The Scriptures fpeak of the Light of Nature ill
(everal places of the Old and New Tejiamenty
and
4-8 Scripture Account,
and in fpeaking of it, they do manifeftly fee
forth, and difltnguijh three Parts in it: The
^owledge o^GOD; the Knowledge of our Duty.
and that Natural Confcience of Well or 111 doingy
which is the necefary Confequence of our I^oW'
ledge,
I. As to the Knowledge Mankind is there fup-
pofed to have oi GOD, I muft obferve,
I, That according to the Scriptures Mankind
was Originaly inftrucSted in the ^orvledge of the
True GOD: The Sacred Writings go all along
upon the fuppojition of fuch Original InftruSlioriy
whether it was given by an immediate I{evelation
from GODy or by an Internal Illumination of the
Mind in omfirfi Parents^ which is all one in the
EfFed:, and fuppofes in the Soul of Man an In-
ward Principle and Capacity to difcern, receive^
and ajfent to the Truth propofed. For accord-
ing to the Words ofElihu in this Book oi^Jobi
There is a Spirit in Man^ and the Injpiration of
the Almighty giveth them Underftanding: By
which (as I apprehend it) he means not that
every Man is immediately infpired^ but that
the Spirit of Man and his IntelleUual Facultys
are a Divine Principle breathed into him by GOD
Himjelf Whoy as he exprefles it in the thirty
fifth Chapter y ^ teacheth us more than the Beafis of the
Earth, and ma^eth us wifer^ than the Fowls of
Heaven.
Thus difcourfeth Elihu, before there was any
written I^velation, and this is the faireft Pi(5lure
of the Light of Nature drawn by a Hand not di-
rt XXXIL 8. 6V.IT.
red:ed
of Natural Light, 49
reded by Revelation, For tho' the Author or
Compiler of this Booh^ was Infpired to Record
faithfully whatever was uttered by God Al-
mighty^ by Job^ and his Friends, yea even by Sa-
tan himfelf, yet the particular Paflages which
Job and his Friends uttered, moft certainly
thofe oFSatan^ were not Infpired. So it is true,
that Satan fpoke, as. is here related, Not, that
what he faid was true : For here, as ever, he
is a faife Accufer^ and a Murderer^ and a Lyar
from the Be^inmngi Neither did fob nor his
Friends fpeak by Infpiration, tho' Job and Elihri
fpake that, which is right and Good. But it is
m.anifeft his three Friends fpake their own pri-
vate Thoughts and Opinions concerning the
Ways and Difpenfations of God. ^ For the Lord
faid unto Eltpha:;^ the Temanite^ my Wrath is kind-
led againfi thee, and againft thy tvoo friends^ for
ye have not fpoke n of me the thing that is right y as
my fervant Job hath ; But Elihu was not reproved,
neither was he required to offer u^ for himfelf
a Burnt-offerings and therefore tho' not infpired,
what he delivered was right and approved by
God Himfelf: For while the other three
fpeaking by the Light of Nature argued wrong
and miftook in their Deductions, he fpake tru-
ly and reafoned juftly according to the Princi-
ples of the fame Natural Light : For even the
Light of Nature will teach us this Truth, as the
Firft and moft Fundamental Principle o^ Know-
ledge^ in anfwer to the ^eflion propounded by
God Himfelf That it is God, ^rvho hath put
« XLII. 7. b XXXVIII. 36.
D PFifdom
5*0 Three Things
Wifdom in the Inward Parts, and hatb given Un-
derfianding to the Heart.
Not to proceed in a long Examination of
this Natural Light according to the Scriptures,
I would only from the account there given of
it obferve thefe three Things.
I . That tho' the Light of Nature alone was
not able to difcover, or retain the true Know-
ledge of God and his Attributes, yet that in all
Ages and Nations this Light fliined the cleareft
where 'Religion was trueft, and the further Men
departed from the true Knowledge of G o d, the
Light of Nature was the more darkned, till in
fome Nations it was almoft extinguiflied.
From hence it is plain, that as fbme Original
B^velation firft brought thefe OhjeUs to the
Light of Nature, the Light of Nature difcerned
them clearly and diftincStly according to the
Truth,zs long as they were held unto it, and pre-
fented by that J^velation. But when the l^vela-
tion itfelf was overcaft, and the Original DoUrines
began in procefs of time to be varied, the Light
of Nature beheld them no more in their firji
Truth and Purity, but then it faw them, as they
were obfcured and mifreprefented by a corrupt
Tradition, which grew more and more Erro-
neous, till at laft it fettled in Polytheifm and /do-
iatry, and as to Morality, in a PraUice fui table to
the Falfenefs of their Divinity, Agreeably to this
I would obferve fecondly,
2. That the Scriptures ever fince the Fall
reprcfent the Light of Nature weakened and
obfcured to that Degree, that we ought ac-
cording to our Blefed Saviours Admonition, to
^iake
Remarkable 171 it, 5-1
^take heed^ that the Light^ which is in us be not
Darknefs ; for if the Light that is in us be Darknefs,
how great is that Darknefs I In this Condition
St Paul repreients the Gentile World, ^who walk
in the Vanity of tbetr Mind^ having the Under-
Jiandi?ig darkened^ being alienated from the Life of
God by the Ignorance^ that is in them becauje of
the Blindnefs of their Hearts: This was the de-
plorable Condition of Mankind under the fole
Condudt oi Natural Light alone -y and Solomon
had given us long before the true Reafon of
it: ''GOD hath made Man upright^ but they have
fought out many Inventions, He came Perfe^ and
Spotlejs out of the Hands of his Creator -, but
now he hath corrupted and defiled his Soul:
The Light that was in him, burned with Purity
and Clearnefs, as in the Morning of his Crea-
tion, and flamed upright like an acceptable Sa-
crifice with a dire^ Jfcent to Heaven ; but now
it is clouded and obJhuBed^ and beaten down to
Earth. It is almolt choked, and extinguiflied
by the grofs Vapours of our Lufts and inordi-
nate Affedtions.
This Blindnefs of Man is drawn with great
Truth and the moft hvely Expreflion by a Ma-
llerly Hand in the Book called the Wifdom of So-
lomon^ where he is introduced praying to God
for Wifdom : And as it is not received for an /«-
fpired Writings it hath this Advantage, that it
is a more uncontefied Acknowledgment made by
the Light of Nature concerning its own Weak;nefs
a Luke XI. 35. Matth. VI. 15. h Ephef. IV. 17, 18. c Ec-
clff. VI.:9,
D 2 and
S% Mankind accountable
and ImperfeRion very appofite to the Words of
my Text.
a What Man is he^ that can know the Counfel of
GOD} or who can think, what the Will of the
LOl{p is } for the Thoughts of Mortal Men are mi-
ferable, and our Devices are but uncertain : for the
Corruptible Body prejfeth down the Soul, and the
Earthly Tabernacle weigheth doW7i the Mind, that
mufeth upon many things ; And hardly do we guefs
aright at the things which are upon Earth, and with
labour do we find the things that are before us ; but
the things that are in Heaven who hath fearched out ?
and thy Counfel who hath known ? except Thou give
Wifdom and fend thy Holy Spirit from above ?
Thirdly 1 would obfervc,
3. That notwithilanding all thefe DefeEls
God Jlmighty ever appeals to the Lizht of Na-
ture, and makes Mankind accountable for the
right UJe and Improvement of it: For however
the World thro' its manifold Corruptions had
loft the Knowledge of the True God, and was
funk into the Vileft and mott Abjed: Idolatry,
yet God had given unto Men ^flanding ^nd per-
petual Evidence ofHimfelfin the Worl^ of Crea-
tion, and in the Jdmimflration of his Providence:
To them He appeals as to the Book of Nature
written in the faired and mod dirtinguiflied
CharaBers. Thus Paul -^nd Barnabas in reftrain-
ing the Men ofLyftra from doing Sacrifice un-
to them, while they preached the Living God,
argued from his Providence, that however the
World y/^s lofi in Ignorance of the True God,
a wira, IX. 13, &c.
for their Natural Light )"^
^Nevertbelefs he left not HimfelJ without Witnefsi
in that He did Good ^ and gave us l^infrom Hea-
ven^ and fruitful Seajons^ filling our hearts with
food and gladntfs. To the fiime Purpofe from
the Older and Difpohtion of Providcnce^^ St
Paul argues with the Atbeniafis^ when he de-
clares unto them the IJnknorvn God, whom they
ignorantly worjhipped^ even the Creator of the
World. And in the firjt Chapter of his Eptflle to
the "Unmans^ he infiits upon the Creation of the
World, as an Argument lb convincing, as to
render them without excufe. For the Invifible things
of Htm from the Creation of the World are clearly
feeny deifig underjhod by the things that are made^
even His Eternal Power and GODHEAD, So that
they are without Excufe^ bccaufe they have re-
liltcd, and perverted this Natural Evidence,
and changed the Truth of GOD into a Lie^ Wor-
Jhippin<i^ the Creature^ even the Vileft of them,
more than the Creator^ who ts Blefedfor Ever, Amen,
The Proofs were finely mod Strong and Con-
vincing, when they miftook the Evidence for
the Point it was to prove ; and thus their Ido-
latry was an Argument of their Beliefs and ac
the fame time the Reafbn ofihc'n-Condemnatton^
when they became fo ftupid, as to worfliip not
only the Works of God, but even the Works of
their own Hands. For this ftrange Abufe and
Negledt of Natural Light, even for this Caufe
GOD gave them up to a reprobate and abandoned
Mindy in all Inftances of the utmoft Corrup-
tt Afti XIV, 17. b Ms XVII. 13, &c. e Rom. I. 2o,6cc.
D 5 tion,
'5*4 with regard both to
tion, even to the very defacement of Humane
Nature,
What hath been faid of the Knowledge Men
had of God by the Light of Nature as repre-
fented in the Scriptures may be apphed
2. To the Knowledge Men had of His Laws,
and their Duty.
For tho' from the Account given in thc/irft
Chapter of the Epiflle to the l^mans^ of the
Bltndnefs and Degeneracy of^Un, we fliould hard-
ly exped: to find any Lan? or DtreBton oiPraHice
among them^ yet in the fecond Chapter the Apojlle
tells us ^that when the Gentiles^ rvhtch have not the
Laiv, do by Nature the Things contained in the
LarPy theje having not the Law are a Law unto
themfelves: Some Fundamental Principles of Na-
tural l^ligion^ however involved in Superftttion
and Error, weie neceffarily preferved: The y^c-
knowledgment of a Divine Being, and the great
Tulles oTjuftice, and Judgment were neceffary to
the very Being and Suhfiflence of all Community s,
and fo far at lealf, as the jupport of Society re-
quired, if Nature had not taught them, the Ma-
giflrate muft have exaBed them in the fame man-
ner, he now punilheth the Violation of them.
The Knowledge Men had of the Law of
God and their Duty was not Perfed: or Exad:,
but 'ftlll their Capacity of Knowing more, and
their Tranfgreffion of what they knew render-
ed them without Excufe, There is no Precept of
Ajorahty^ but carrys its own Convidtion with it.
The Light of Nature prefently difcerns the ^a-
a Rom. II. 14.
Jonabknejs
God and their Duty. 5-^'
fonablenejs and Obligation ofity and however the
World degenerated more and more, God Al-
MiGHTY ftill looked upon Mankind as ac-
countable for their Tratifgrejjions^ and anfwerable
for their Abufe of that J^eajon^ and Natural Lighty
which He had given them. It is faid indeed
that the Heathen had not krioTpledge of hit Lawsy^
as we read in our old Tranjlation^ but this is not
to be underftood abfolutely^ but comparatively^
and not of the Law of Nature efpecialy^ but of
the peculiar Declaration of his Will and Plea-
fure to the Jews^ as they were his cbofen People^
He Jljewed his Word unto Jacob^ his Statutes and
Ordinances unto IJrael: He hath not dealt fo rpith
any Nation^ neither have the Heathen B^owledge of
his Laws. But for the Law of Nature^ as it is of
%)niverfal Obligation He exacts it of all ManJ^ndy
and will admit of no Ignorance as a Plea for the
Violation of it: Whether it were Originaly re-
vealed and declared by God Himfelf or whe-
ther Man by the Difcjuifitions of his own Rea-
fbn could work out all the feveral Dutys of it,
God fuppofes them to know it, or their Igno'
ranee to be Criminal^ and upon this ground He
will judge them hereafter; as upon this ground
He did all along by his Prophets denounce his
Judgments againftthem. And it was upon the
Prefumption of this Knowledge of their Duty
that God fent Jonah to the "Ninevitcs to preach
unto them, and proclaim ^Tet forty Days^ and
Nineveh Jhall be overthrown. The Prophet was
not fent to teach them their Duty, but meerly
« PfaJ. CXLVII. zo. b Jonah III. 4-
to
S6 God applies to Nat. Light,
to call upon them to repent of their Tranf^
greffions, and they believed God, and turned from
their Evil ways. The whole Paffiige is remark-
able, the Apphcation is made to their Natural
Knowledge, and the Event was anfwerable to
their Obedience. And GOD Jaw their IVorJ^Sy
that they turned from their Evil rvay^ and GOD
repented of the Evil^ that He [aid He ivould do unto
them., and He did it not. The great Pai rons of
Natural Light and Reafon again (I Revelation
inuft at leaft fuppofe, befides the fufficiency of
that Light, that Mankind hath a perfed: Know-
ledge of God and their Duty, and that they are
rxcountable to God for their Ad:ions: whe-
ther they come to know the Will of God by
T{eafon or J{evelation it is all one as to their Ob-
ligation. God looks upon them as fom.e way
or other capable of being informed of their
Duty, and whether they will charge themfelves
with the Knowledge of it, or derive their Know-
ledge from the Declaration of God's Will j
whether they will lay their Obhgation upon
the ^eafonablenejs and Fiinefs of things^ and de-
duce the feveral Dutys from the feveral J^la"
tions they (land in to God and each other,
flill their Duty to God is the grand and Funda-
mental Doctrine of Natural I^ligion in the firll
place : and that they are accountable for their
Anions is a clear and undeniable Did:ate of
their Reafon.
Together with the ^orvledge the World had,
of God and their Duty^ the Scriptures do fet
forth thirdly,
3. The
Natural Confcience 5-7
3 . The Confcience of Well or /// doiug^ or that
"Natural Conjcience^ which is the Confequence of
their Knowledge.
We have a Conjcioufnefs within our felves of
the Freedom and Nature of our Ad:ions: we
are taught by the Light of Nature to diftinguifli
between Good and Evtl: Even whilfl againft our
Judgment we do Evil, we ^ conjent unto the Latv^
that it is Good. We are inwardly convinced of
our Obhgation to do our Duty, and to avoid
Tran/grcflion. From hence ariles the Conjcience
ofWeU or /// doi??gj and from this Confcience that
Complacency and Satisfaction, which attend
the Peri7)rmance, and that Remorfe and Dif^
pleafure, which follow the Violation of the
great Dutys of Morality, according to the ^-
/?o/?/f/ Declaration to the G entile s, ^Thefe having
7?ot the Law^ and yet doing by Nature the 'Thtngr
contained in the Lajv^ are a Law unto themfelves^
Thofe of them are a Law unto themfelves. oi
T.yif, whofoever among them Jljerv the Hork of the
Law written in their Hearts^ their Confcience alfo
hearifig Witnefs^ and their Thoughts the mean while
accufing or elfe excujing one another i That is each
Man's Confcience, who acknowledgeth the
Law of Nature bearing Witnels at the fame
time, and his Thoughts accufing or excufing
him by turns, as he had done Good or Evil :
This I take to be the true Conftru(5tion of the
place ; For tho' Men may be fb hardened, and
have their Underftanding fo darkened, as al-
mofl to put out the Light of Nature and (liffle
a Rom. VII. i6. b Rom. II. ij.
all
5*8 fuppofed bjy the Scriptures.
all Remorle of Confcience, yet where they are
not ^pajl feelings where the Confcience is not ^fear-
ed as It were with an hot Iron^ the Force of it
will exert itfelf; for the moft abandon'd
Wretches, mentioned in the firft Chapter
Jinmv^ that they^ who do fuch things^ are worthy of
Death', and Solomon hath taught us, that ^ the
Spirit of Man ^ by whicli he means Natural Con-
Jctence^ is the Candle or Lamp of the Lord^ fearch-
ing all the Inward Parts of the Belly, that is the
deepeji, and moUfccret Ji^ceffes of our Guilt,
We have now taken a general View of the
Strength and Compajs of our Natural Powers^ whe-
ther we confider the Light of Nature according
to the Common Notions of Mankind, or ac-
cording to the Account given of it in the Scrip-
tures.
I have to the Knowledge of God joyned
the Knowledge and Confcience of our Duty,
becaufe thefe depend upon our Knowledge of
God, and we may be properly faid to know io
much of God, as we know of our Duty.
It is a Point of meer Speculation, and no
better than an Amufing Problem to enquire,
whether the Light of Nature is able to dired: us
further in the Knowledge of God, than it ap-
pears a6tualy to have done.
That all the great Truths o£ Natural I^Iigion
may be difcovered by the meer Strength of
]{eafon, we fhould readily allow, were it not E-
vident, that meer f^eafon has been very defedtive
both in Speculation and Prad:ice, and the Light
a Eph. IV. 19. b I Tim, IV. a. c Prov. XX. 27-
of
^n Original Re^'elation 5-9
of Nature fhines not with that ftrength and
clearne(s, as it did at our firft Creation. How-
ever it is fufficient to all the Purpofes of Con-
fcience and Obligation, that the great Dutys of
Natural B^ligion however difcovered are imme-
diately received and acknowledged by the Mind
as undoubted Truths of ftrid: and Eternal Ob-
ligation.
The Interefts, Evidence, and Obligation of
Natural Religion being thus far fecured, I fliall
with Reference to the grand Fundamental Ar-
ticle of it in the following Difcourfes, under-
take to prove that tho' the Light of Nature di-
rected Men to the Acknowledgment of a Di-
vine Being, yet in this ftate of Depravity and
Darknefs it was not able to lead them into the
Knowledge of the One True God, nor to give
them right and worthy Conceptions of Him.
That it was able neither Originaly to difcover,
nor when by other Means made known, to pre- «
ferve the Knowledge of Him in the World.
If we fuppofe no Original Revelation, we
muft alfb fuppofe the Knovoledge of the True
God never to have obtained among Men, till
it pleafed Him to reveal Himfelf, and no fur-
ther, than He fo revealed Himfelf. For look
into all Nations and Ages the Fad is evident,
io far as Hiftory can inform us ; wherever we
find a true Religion we find at the fame time
a I{evelation: and falle Religions have Itill pre-
vailed from the Lofs or NeglecSt of the Origi-
nal or Subfequent Revelations.
From the Scriptures it is plain, that God re*
vealqd Himfelf to Man as foon as He created
him.
6o made to Adam and Noah^
him, and that He continued fuch Revelations
at proper Intervals to keep up and preferve the
Knowledge of Himfelf in the World : That
before the Flood this Knowledge was loft, ex-
cept in the Family of ISoah^ thro' Univerfal
Wickednefs and Negled:, and Toon after the
Flood is was loit again, except in the Family of
Shem^ when Men departed from the Pveligion,
which 'Noah had been taught and profeiled, and
it had been loit univerfab/, had not God called
Abraham from his Father's Houfe, and chec-
qued Idolatry by 2ijpectal Revelation.
Upon this State of the Fad: with regard to
the common Notions, and to the Scripture Ac-
count oi ^\q Ltqjjt of "Nature., I would for a Con-
chijion offer thefe following Confiderations.
I. That as from the Beginning the Li<^)t of
'Nature was guided by an Oripiml lievelatton.^ it
hath ever fince been aflifted in thoie Ages and
Nations, where ^Jpecial Jievelatton never came,
by thofe Notiotis which Mankind /?/// received
of a Deity. Such an Original T^velatioti the
Scriptures of the Old Teftament declare, as it
was derived from Adam., and delivered down
by Noah to his Pofterity: And St Vaul in his
''Epiftle to the 'Romans by the Tenour and
whole Drift of his Argument fuppofes it : For
when he affigns the Reafons, which rendered
Men inexcufable for lofing the Knowledge of the
True God, and for which God gave them up to
a reprobate Mind., he charges them, that is the
firlt Idolaters from Noah., and likewife all their
a Chap. I. lOj iOj &c.
Pofte-
Juppofed bj> St Paul, 61
Poftei'ity, as they ftill degenerated more and
more, with an Original IQiorvledge oi God^ and
a Neglect of thole Natural Manifeftations,
God had given of Himfelf^ fufficient to have
preferved them from fuch grofs Idolatry. Up-
on this ground he makes good his Inference at
the zoth verfe, So that they are without Excufe^
becaufe when they knew GOD^ they glorified Him
not as GOD: So that at fome time Men were
in Pofleffion of this Knowledge, And ''even as
they did not liks to retain GOD m their K^nowledge^
He gave them up as is there related at large. The
Knowledge they once had, refers up therefore
to the Days o^Noah^ from whofe Death to the
Call o^ Abraham there are fo few Years, that it
is wonderful to think, that Idolatry in fo fliort
a fpace fhoiild fo Univerfaly prevail, till in the
Procels of Time from lofing the revealed I^noW'
ledge of God, Mankind funk into the darkeft
Ignorance, and loft the Natural IQtowledge
alio.
If this PafHige does not exprefly mention
the I^vealed F^iowledge^ as it doth the NatU"
ral^ yet it plainly luppofes the Revealed to
have been the Original Knowledge Men had of
thcCKEATOK, and the firlt Sin here charged
upon ihem is an Offence againft this Revela-
tion, ^Vr of effing them f elves Wife they became Fools ^
And changed the Glory of the "Uncorruptible GOD
into an Image made like to Corruptible Man, and
to Birds, and four footed Beajis, and creeping
Things. This G/orj'of the thcorruptible God
« V. s8. b V, 12, 23.
is
6z and pro'ved.
js the Schechinah or the Manifeftation of the
Divine Prefence, when God vouchfafed to ap-
pear and make his Glory Vifible unto Men. In
thefe Appearances and Manifeftations of his
Glory He fpoke and converfed with Mankind^
declaring his Pleafure and Commandments to
them : This therefore was their Sin^ their de-
bafing the Divine Glory o£ the Uncorruptible God,
and reprefentifTg it by the image of Corruptible
Man ; yea fo wretchedly Blind and Degenerate
they grew, that they changed his Glory into /-
mages made like unto Birds^ and four footed Beafisy
and creeping Things. Thus ^ they changed the Truth
of God into a Ly : they firft made thefe the
Symbols of the Deity^ afterwards the Obje(5ts
of their Adoration^ ° worjhipping and ferving the
Creature more than the Creator ^ who is Bleffed for
ever. Amen.
"For this Caufe GOD gave them up to vile Af-
feBionsy and m they did not like to retain GOD in
their Kjiowledge^ He gave them over to a ^pro-
hate Mind. This whole Difcourfe of the Apoflh
fuppofes anintercourfe between God and Man,
and confequently an Original Revelation fi^om
which Men departed, till they were fb loft,
and bewildered, as not to difcern the Evi-
dence, which Nature gives, when ^The Hea-
vens declare the Glory of GOD ^ and the Firma-
ment Jheweth his handy Work : For tho' their Sound
is gone out into all Lands ^ and their Words into the
Ends of the World^ yet there is neither Speech nor
ff Rom. I. 25. i V. 25. c V. i6, <i-pf. XIX. i, &c.
Lan-
Two Arguments for a general 6^
Language^ where their Voice when heard^ was tru-
ly underftood without Revelation expounding it.
Befides this Collection from the Apoflles
Words, that God did Ortginaly J^veal Htmfelf
to Mankind, there are thefe two Arguments
for a General Revelation at firjl^ and a Special
One aftervrardsy That all Injiituted Worjhtp fup-
pofes a Revelation^ and the general Agreement
in Offering Sacrifices^ however the 2^tes were in
after times perverted by Idolatry and Superfii-
tion^ plainly evinces an Original Appointment.
And for a Special Revelation the great Wri-
ters among the Heathen are fo far true, as they
agree with the Sacred Writings, and they do
ftill approach nearer unto, or depart further
from the Truth, as their Notions are more or
lefs correfpondent to the Sacred Text.
That this by any immediate Confequence
proves the Books of Mofes^ or any other parts
of the Scriptures to be infpired, I do not fay,
but as there are no Writings in all Ages back-
ward, befides the Jewijh to be found, which do
Uniformly teach us the Knowledge of the True
God, and give us worthy Conceptions of Him,
the Scriptures cannot be pretended to be wrote
by the meer Light of Nature^ becaufe no fuch
Productions among all other Writers are to be
found: and as the Appearances of the True
God, and his own Declarations concerning
Himfelf, his Nature^ and his Attributes are there
Hiftoricaly related fo every way worthy of
Himfelf, we cannot doubt their being a Divine
Revelation: And fo far, as the H£athen Writers
were acquainted with them^ and enlightened by
them,
64. and [fecial Revelation
tbem^ as in feveral Pajjages of their Booh they
feem to have been, we may conclude, that
even their Writings are far from being the Pro-
duce of meer Natural l^afon, or the Lrghf of
Nature alone.
2. For to ftrengthen this arifes this fecond
Conlideration.
That we have not at this Time any Writings
remaining either in Hiflory or Philofophy, before
our Saviours Coming., that give an Account of
meer Natural J^ligton without fome mixture of
J^velation. if there be any Exceptions to this
Remark, they muft be drawn from thofe Igno-
rant and Barbarous Nations^ who have ahnolt
loft the very Notions of a Deity., and carry be-
fides their yi'fake hardly 3.ny Marks of Humanity:
Their Writings indeed are not to be expelled,
but when theiv fentiments., or rather 710 fentt-
mentSy are produced, as fbmetimes they have
been by the Patrons of Natural J{eligion for In-
ftances againft Univerfal Confent, they are
ftronger Inilances againft the Light of Nature
it felf, and efJ3eciaIy againft its Ability of its
felf to teach, or preferve the true Knowledge
of God.
But in thofe Nations, where Knowledge has
been cultivated by Learning, we may trace a
Correfpondence with that Original l^evelation
God iirfl made of Himlelf to Mankind, and
with the more particular Revelation He after-
roards gave the Jevos\ It is Eafy to account
how fuch an Original l{evelatiQn might be pre-
ferved in fome general Notions by Tradition
for fome Generations ^ and much eafier, how the
The true Caufes of 6s
J^velation committed to Writing as delivered
by Mofes and the Prophets^ might be known to
thofe Sages^ who travelled into all Countrys in
fearch of Knowledge ; and from feveral Paf^
fages of their Writings it is Evident, that they
were acquainted with the DoHrines, if not with
the Sacred Writings themfelves, and were no
Strangers to t\vQjerviJb Theology^ by which with-
out acknowledging it they modelled their own
Schemes, and mixed fome Truth with their Su-
perfiitions.
3. From the firfl Chapter to the I^mans I
would for a Conclufion of all obferve, that the
jipofile in defcribing the Idolatry and Wickedneft
of the World points out the true Caufes and
Principles of Herejy and Infidelity : They are "with-
out Excufe =* becaufe that when they knew GODy
they glorified Him not as GOD^ neither were Thank^
ful^ but became vain in their Imaginations^ and
their foolijh Heart was darkned : Profejjing them-
Jelves to be Wije^ they became Fools^ as all fuch
vain Pretenders are, and the Confequence was.
They changed the Glory of the incorruptible GOD
into Images like unto Beafis and Themfelves : The
Caufes of fb foul an Jpoflafie here afligned are
not only the Neglecft of thofe Means of Know-
ledge, that were afforded them, but more ef-
pecialy their NegleU of GOD' s Worjbip and their
Ingratitude: Neither were they Thankful: This
Expreffion denotes both : neither in their War-
Jhtp nor Behaviour did they return Thanks unto
a Rom. I. II, 21.
E Him :
66 Here/ie and Infidelity
Him: This denotes alfo their Wickednefs and
Corruption ; and then their Affectation of Wit
dom pointed out the Conceitednefs and Vani-
ty of their Hearts : They became vain in their
ImaginatioHy and their foolijh Heart was dark'
ned : This Vanity and Self Conceit confpiring
with Corrupt and Negligent Minds, betrayed
them to the greateft Folly, ProfeJJlng themfelves
to be Wife they became Fools.
But let us, my beloved Brethren^ ^cafi down
our Vain Imaginations^ and every high things that
exalteth it felf againfi the Knowledge of GODy
and bring into Captivity every thought to the Obe-
dience of Chrifi i that being convinced of the
Weaknefs of our Carnal Reafon we may fub-
mit our Minds to the Strength and Evidence
of the Gofpel', an Evidence derived from the
Veracity^ Wifdom and Power of God. ^Where-
fore according to St Peters Exhortation, lay-
ing afide all 'Malice^ and all Guile and Hypocru
fy^ As new born Babes of pure and unprejudicate
Minds, defire the fincere Milk of the IFord, that
ye may grow thereby. Thus fhall we effedtualy
root out thofe corrupt Principles of Herejie and
Infidelity^ which grow of a Proud and a Carnal
Mind, ^Wherefore^ as St James direds us, lay
npart all Filthinefs and fuperfiuity of Naughtinefs^
and receive with meeknefs the Engrafted Wordy
which is able to fave your Souls.
41 I Cor. X. 5. b 1 Pet. 11. I, z. c James I. 2 1.
That
ajjigned. 67
That this may be the BlefTed Effed: of his
Word in our Hearts, GOD of his Infinite Mercf
grant for Jefus Chriji his fake^
To whom with the Father and the Holy Spi-
fit be afcribedy as is moji due^ all Honour and
Power^ all Praife and Adoration for Ever and
Ever. Amen.
E 2
SER-
k
^f
(69)
SERMON III
Preached Feh, 6. 1718-9.
Job XL 7.
Canft Thou by fearching find out
God? Canjt thou find out the Al-
mighty unto Terjedionl
Y Endeavours hitherto have
been to fliow the clofe Con-
nection between Herefy and
Infidelity^ as each proceeds
upon the fame Common Prin-
ciples: Among thefe the
main and Fundamental Prin^
ciple is this, That all DoHrines and Propojttions
rvhatfoever^ J^vealed^ as well at IJnrevealed are
to be judged of and determined by the Li^ht of Na-
ture and the Strength of J^afon; in Confequence
of which we are obhged to beHeve no further
than this Natural Light and J^afon can dired:
us, that is no further, than we can com pre-
E 3 hend,
70 The grand Trinciple
hend, and account for what we are required
to believe.
Now this Trinciph is partly True, nor fliould
we make any Exception to the general Pofition,
were it not mifapplied and diverted from its ge-
nuin Courfe; as if the ObjeB of our Faith muft
be the SubjeB of our E^iowledge as much as is
any ObjeEi of our Sejifes. For it is True, that
we cannot believe againft our Natural Light
and Apprehenfion of Things, but then it is
equaly True, that we may believe thofe Truths,
of which we have no Apprehenfion by the Light
of Nature to difcover them at frjly nor any
Power in the Capacity of our Reafon to com-
prehend them afterwards.
This is a Dictate of l{ea[on^ and Natural
Religion as well as Revealed is founded on it ; For
in Natural ]\eligion there are Truths, which we
cannot comprehend, and yet the fame Reafon,
which cannot comprehend them doth never-
thelefs convince us, that we muft believe them;
So that tho' there are {^omtTruths which by our
Natural Light we cannot originaly difcover, as
the Exiftence ol Angels ^ and all Points of meer
Revelation, and fome Truths we can never
comprehend, as the Efence and Attributes of
God, yet the Light of Nature will teach us, that
we muft believe them, when difcovered, tho'
we cannot comprehend them.
But the Perfons I am concerned with, while
they boaji the Sufficiency^ do flop the Progrefs of
this Light: They do not only confine their Be-
lief to their Knowledge, but they confine their
Knowledge to dired: and Adequate Ideas : they
pre-
further confidered, 71
pretend indeed to have clear Ideas, as of Spirit^
where in Truth they have no Idea at all, and
then according to their other Principle, fince
they can believe no further, than they can
know, and fince they can know no further, than
they have Ideas, they cannot believe any thing
of a Spiritual Nature, efpecialy if we add their
third ground, which is to require Senfible Evi-
dence and Demonflration-, For thefe deftroy all
Belief, and Spiritual Beings are not capable of
them.
However fince they condu6t themfelves by
thefe Principles^ and at the fame time pretend
to make the Light of Nature their fole Guidey
and their own J{eafon the only Meafure and
Standard of Belief, without any regard to the
Evidence and Authority upon which any Point is
propofed, I thought it not improper to confi-
der this Preten/ion^ and in that view after I had
examined thofe three Principles of theirs^ which
are fb deftrucStive of all Faith, and do contracSt
our Knowledge to narrower Bounds, than Na-
ture her felf has fet us, I proceeded to the
Queftion in the Text: Canfi Thou by fearching
find out GOD} Canfi Thou find out the Almighty
unto PerfeBzon?
Thefe Words, as I have already faid, ac-
quaint us, that there is an Incomprehenfible
Being, Tranfcendently above the utmoft reach
of our Intellectual Powers.
That we have a IQiorvledge of this Tranfcen-
dent Being is fiippofed.
That after our utmoft fearches we can IQtow
Him
7x The Method of this ^
Him unto TerfeBion is by this form of Speaking
moft ftrongly denied.
With Refped: to both thefe my purpofe was
to confider the Strength and Compajs of our Na- *
tural Powers^ how far they will carry us in the
Knowledge of God. And in order to this in
my laft Difcourfe 1 propofed firft,
1. To enquire into and fix what That is,
which is Commonly called the Light of Nature,
Secondly,
2. What Account the Scriptures gi\e us of
it. And thirdly,
3. To Conclude with fome proper Obfer-
vations.
With Regard to the firft, I have fliowed the
Foundation, that Reafon proceeds upon in
the Attainment of Knowledge, which is deri-
ved from thofe fenfible Obje(5ts we are Con-
verfant with, and from its own Operations
upon them, together with the Confcioufnefs
the Mind hath of its own Operations.
This Knowledge is neither Innate, nor De-
tnonjirative y except in Mathematical Conclu-
fions J if it were either. Mens Conceptions con-
cerning God and their Duty would be Uni-
form, and however Difference of Sentiments
may be an Argument againft Innate Ideas, I
have fliewed, it is no lefs an Argument againft
the Light of Nature, and proves it utterly in-
fufficient to lead Mankind into the Knowledge
of God and their Duty,
z. As to the Second I obferved, that the
Scriptures
third Difcourfe. 73
Scriptures fpeaking of the Light of Nature^ do
dlllinguifli three parts in it : The knowledge of
God: iUq IQiorvledge o[ our Duty : and the Tow-
fcience of JVe/i or HI doings which is the neceflary
Confequence of that Knowledge.
But then firft they do afcribe the Knowledge
of God Originaly to T^evelation: fecondly ever
fince the Fall they fet forth the Weaknejs and
Depravity oi Humane Nature : and thirdly from
the Scriptures we find, that notwithftanding
the Defed:s brought upon Mankind by ihQ Fally
our good God appeals to the Lirht of Nature ^
and exacts of Mankind the due Improvement
of it for fb much, as may be known of God,
and for the Confcience of their Duty.
Thefe two Accounts lead us to the fecond
Propofition.
11. That we cannot find out the Almighty
unto Perfediion. And firom them we may
learn, firft,
T. The Weaknefs of this Light of Nature left
majftfled to it felf
2. Its Capacity to extend its Views upon pro-
per Inftrudions.
3. That under all poffible Advantages we
cannot attain to a full, and Adequate Know-
ledge of the Almighty.
And fo I proceed to the further Confidera-
tion of the Subject before us.
I. As to the firft, Its Weakpefs when left un-
ajfifled to it felf, the Light of Nature may be
con-
74 The Weaknefs of
confidered in its Original Strength and PerfeBioriy
or in its depraved State and Moral ImperfeUion :
For, either the Light of Nature was always in
this weak and imperfedt State, or tt hath at
fbme time been darkned, and our TntellecStual
Facultys have been impaired: That we came
not Origitialy in fo Imperfed: a State out of the
Hands of our Creator is \\\^lAj probable from the
Deductions of J{eafon: It is certain from ]{eve-
lation. Upon the Foot o{ l^afon alone, if we
fliould fuppofe Man to be JVeak, compared with
any higher Order of Intelledual Beings, yet
we cannot fuppofe him Wicked: God's. Good-
iiefs made him not, nor was obliged to make
him Wife and Underftanding as an Ang.el, ei-
ther in the Manner or Meafure of his Facultys ;
but the Goodnefs of God was engaged to
create him Innocent, that is Perfed according
to his Nature, and the Rank he holds in the
Order and Scale of Being.
We know how forward fome People are to
make Man s Guilty efpecialy his Punifioment an
Impeachment of God's Goodnefs ; but thefe Rea-
foners muft therefore own that it is moft Con-
fbnant to the Goodnefs of God to have Created
ManUpright; and therefore, when we find that
the Weaknefs of our Nature is derived from our
Guilfy and accompanied with a Depravity of the
TFil/ and JffeElions^ we fliall abfolve the Good-
nefs of God, and look more carefully into our
felves : The moft Partial cannot call this the
Verfe^ion of Nature : He that is not fenlible of
Bhndnefs in his Underftanding, Perverfenels
in his Will, and Diforder in his AiFedions, is
blinder
Natural Light. 75-
jf blinder than the reft of the World, and his
' Condition is fo much the worfe, as he is le{s
fenfible of it. We have proper and juftNotiong
of PerfeBion^ either Comparatively or Jbjolutely
confidcred, and if the prefent Condition of
Human Life can in anyjenfe be called a State of
Perfe^ion^ we confound our Language and
Conceptions of things, and it is the fame, as
if we made no Difference between a Man that
is Crooked, Lame, and Blind, and a Man that
is Straight and Upright with the perfed Ufe of
all his Limbs and Senfes.
But upon the other fuppofition. That Man
was Perfe^ in his IntelleRual Facultys: That his
Vnderfiandtng was Unclouded: his Will Un-
bialfed: his /iffe^ions Regular, ftill his Intel-
leBual Facultys are limited ^nd circuwfcribed with-
in very narrow Bounds with refped: to Spiritual
ObjeBsj and indeed to every ObjeU^ which is re-
moved from an Immediate Communication
with the Senfes. In the Material World we are
ignorant of what is Invifible^ as are the Ejfences
of Things, fo as to form any Ideas of them at
all, or any Conceptions of them feparate from
their Propertys^ and leaft of all can we attain
to a full and adequate I^owledge of the Almighty.
In this Cafe there is no Difference between
our Original and our prefent Condition: The
Facultys and Capacity s of the Soul are the fame
in both: However Luft and Paflion may Wind
Men now, they could proceed no further by
their Natural Strength in the Knowledge of
Spiritual Beings and of God HimfclfJ while in
a State of Innocence, than they can now in this
Lapfed
7^ Its Capacity before^
Lapfed and Depraved Eftate : For the Mind
performs her Operations in the fame manner:
The Ideas: the Apprehenlion : the Reafbn,
and the Laws of Reafoning are the fame: All
the Difference is, that we proceed not fb rea-
dily without Obftrud:ion, nor fee fo clearly
without Prejudice, as in a State of Innocence.
This Difference is however no Argument
that our Facultys reach further in a State of
Innocence, nor can any thing be inferred fiom
it, but this, that all Infidelity iprings from
thofe Evil Affcd:ions, which darken the Un-
dcrftanding, that it cannot apprehend aright,
and pervert rhe Will, that it lliall not aflent to
the Truth propofed, nor to the Evidence
brought to prove it.
Let thefe Men therefore fuppofe which way
they will : either that l^eafon was riever more
perfeU^ and fo deny the Fall^ or that it was once
more perfeU^ and fo acknowledge the Scripture
Account, this the mean while is certain, that
it could proceed no further in the Knowledge
of God upon om Suppolition, than upon the
other^ that is no further than it hath done, or
hath pretended to do exclufive oi I{evelation^ if
yet there was ever any Religion in the World
not remotely founded on fome Original Hevela-
tiouy as lis not poffible to produce any Syftem
of true Religion without it.
But if we will fuppofe J^eligion to have been
conducted by the meer Light of Nature^ we
mull at the fame time fuppofe, either that the
World was once in PoiTeflion of fome true Re-
ligion, or that by the Light of Nature alone
Man
and fince the Fall, 77
Man could not arrive at any true Religion;
and fuppofing this, then I fay, that nothing
manifefts the Weah^ejs of this ISlatural Light lo
evidently, as the Looking into and Examining
the State of J{eligion in all Ages and Nations,
where the Original J^velation was loft and none
lince received. One Argument againft the Be-
ing of a God hath been drawn from the Want
oiUniverfal Confent : a moft certain Argument
may be drawn from it againft the Light of Na-
ture : For fuppofing the Fadt true, that there
was no Univerfal Confent^ or fuppofing it True
that there was once, fince the World was peo-
pled, an 'Vniverfal Confent: upon the Former
fiippofition the Light of Nature was not able to
difcover a God : upon the Latter (as appears
from the old Theology) it was not able truly
to difcover Him.
If we proceed to a further Examination we
[hall find, what is an undeniable Truth, that
upon a fiippofition, that the Light of Nature
had ever been able to teach, or ever had taught
a true Religion, it was not able to preferve it
in the World.
Let the Patrons of this Light proceed upon
any poilible Suppofition, ftill they muft ac-
knowledge the Weaknefs and Infufficiency of it
left meerly to it felf; and it muft therefore be
Abfiird to make this Light in its prefent or /or-
mer Condition, fince the days of ^dam^ even
before his Fall the fole Meafure and Standard
of Religion, exclufive of all other Affiftance.
But to balance the Natural or acquired In-
Jufficiency of the Light ofNaturey we may learn
fe-
78 'The Trocedure of the Mind
fecondly from the account given of it in the
Scriptures efpecialy,
2. Its Capacity to extend its Views upon pro-
per Affiftance and Inftrudion.
By its Natural Insufficiency I underftand the
'Bounds and Limits beyond which it cannot pafs,
whether we fuppofe it in its Or/gi«a/ Clear nefs
and Perfection, or affifted and improved be-
yond its Natural Strength by the Light of 7^-
velation. By its acquired I underltand that
Weaknefs^ which is contracted thro' the Cor-
ruption and Inordinate Affections of the Soul.
Take Nature in its molt perfeCt State it hath
its Limitations : And I^velatton^ which dtfco*
vers, cannot make us comprehend the great
Truths, it teaches. The Mind of Man is not
only Finite, and its Views are not only Bounded
with regard to Divine ObjeUs, but in its prefent
State, while it dwells in the Body, it is con-
ftrained to aCt according to certain Rules, and
thro' the Mediation of thofe Organs, to which
it is moit intimately united.
Upon this Subject therefore it may be pro-
per to coniider firft,
I.
What this Capacity is, and to what it ex-
tends. Secondly,
2. After what Manner the Mind proceeds ijft
extending her Views. Thirdly,
3. The Jjjijiance, InJlruRion, and Information
it proceeds upon.
I. As to this Capacity, and the Extent of it,
It is feated in the Underftanding and confift'
in
in extending its views ■ 79
in the Improvement of our Natural Light ac-
cording to the Operations of the Mind in this
neceffary and intimate ConjunUion with the
Body.
The Light of Nature therefore under the pre-
fent Condition of our IntelleBual Faculty s may
be conlidered with refped: to the ability it hath
to difcover Truth by its own Jearches without
any Affiftance from others, and with refped:
to its Capacity of receiving and acknowledging
any Truths when duely propofed.
As to its Ability to difcover Truth by its own
Difquifitions alone, this is a Cafe meerly Specula--
live and Imaginary; and however it may be
diftindly propofed in Theory^ in FraBice it will
fall in with the other, as our Knowledge im-
proves by daily Converfe and Inftrudiion : All
Knowledge is realy founded in a Capacity of
Learning : and tho' in fome Inflances Men may
be faid to work out things by themfelves, which,
where it feems to be done, is only a more /a-
boriom way of Learning, yet they generaly ar-
rive at Truth by a fliorter way, and take that
from the Information of others, which they have
not Leifure, nor are fitted by Education to
examine Fundamenialy themfelves : Thus they
ad: with regard to the mofl important Truths
of the greateffc and moft univerfal Concern,
and when thefe are truly ftated, and juftly pro-
pofed, the Mind difcerns the Evidence, and
affents, as firmly, as if every Man had Origi-
naly fearched and examined for himfelf.
The Light of Nature therefore with refped:
to IQiowledge is not fo much an Ability of it felf
Ori-
8o to Things Supernatural
Originaly to difcovevy as a Capacity to receive it^
when dtfcovered. This ever fince our firft Pa-
rents, who were created perfed: in Underftand-
ing as well as Stature, and were at once illumi-
nated with all Neceflary Knowledge, this ever
fince is the Cafe of all the Sons o^Adam : They
learn from others what muft require unfpeak-
able Pains to work out by themfelves. And it
js a juft Sarcafm on the Vanity of Men, becaufe
a true Account of their Ignorance, what .^-
phar here adds concerning thofe bold Intruders
into the Secrets of God, who prefume to exa-
mine and fearch his Ways. ^ For vain Man would
be Wife^ tho' Man be born like a Wild ^JJes Colt^
It may poflibly be objected, that Man is ca-
pable by his own Reafon alone to make out
certain Truths, and to come to certain Conclu-
fions : For in fome Cafes what one makes out
to another, that other is able to make out to
himfelf, as in Mathematical Demonftrations.
But I anfwer firft, Here is fome previous
Fundamental Knowledge fuppofed, and the
whole Procefs in thefe, as in any other natural
Conclulions, is formed upon fome firjl and ge-
neral Principles^ which Men agree in as fully, as
in their mo^ Jimple Ideas.
I anfwer fecondly, that the Queftion is not
concerning meer Natural J(nowledge, but con-
cerning the Extent of our IQioivledge even tp
things Supernatural: And it is in this Refpedl
we are to confider the Capacity we have of
railing our Views above Material Objects, and
« Job XI. 12.
ex-
The Manner^ 8i
extending our Knowledge beyond this Vifible
World.
This fliews its Extent^ and comprehends the
Knowledge, we have of God both Natural and
J^vealed: It takes in all thofe Truths, which
belong to Natural J^ligion^ as contradillin-
guiflied to l^evealed^ and all thofe Truths, which,
ltrid:Iy fpeaking are known by l^velation only :
The manner of apprehending is m both Cafes
the fame : We underftand the Propofitions ac-
cording to the fame Rules of Interpretation in
both, and judge of the Proof by the fame
Rules, as in any other Cafe we judge of the
Nature, Clearnefs and fufficiency of the Evi-
dence.
For a further and more diftind: Explication
therefore of this Capacity we may conhder, Se-
condly,
2. After what manner the Mind proceeds in
extending its Views.
This leads us to the Operation of our Minds
with refped: to things of a Spiritual and Invi-
fible Nature in what manner it apprehends
them, and in what manner we exprefs our
Conceptions of them, efpccialy, when we fpeak
of God with regard to his EJfence^ his Exijience^
and his Attributes^ which are Articles of Natu-
ral Religion as well, as 'Revealed.^ and with regard
to thoje 'R^lations^ under which the whole God-
Head fubfiftsin a moil Incomprcheniible man-
ner, and to thofe other Myfterys alio, which
are Articles of Revelation only.
God hath given us no new Facultys^ by which
we may apprehend, nor hath He taught us a
F Nerv
8x Bf the Suhfttttition
JSletv Language^ in which we may exprefs thefe
Myfterys ; and however all Truths concerning
the Divine Nature are to be Sprrkualy difcerned^
that is in a manner fuitable to their Tranfcen-
dent Excellency, yet we muft fpeak of them in
•the Language of Men, and God Himfelfin
declaring them condefcends alfo to our manner
of Speech and Apprehenfion.
For the Mind of Man, as I have fpoken at
large, proceeds according to certain and fettled
Laws in all its Operations founded upon thofe
Jdeas^ which are the ground Work, and Mate-
rials of all its Knowledge ; and therefore it
cannot form any new Conceptions, nor extend
its Views without the Help of its firft Idem,
All its Ideas are Originaly imprefled from fen-
iible Objedls, and 'tis the Employment of the
Mind to fort them under their feveral Clajfes^
and according to all their various l^lations^ out
of which, as from the Letters of an Jlphabet^
are formed Endlefs Combinations: In this Pro-
cefs it confiders them either as t\-\Q firft and Im-
mediate Images of Material Objeds, or as the
Symbols^ and Secondary Reprefentations of Ob-
jecSts not fubjed: to our Senfes, and no other-
ways to be conceived, than by the Mediation
of thofe Ideas^ which are fubftituted to exprefs
them to us -, and accordingly fo far, as we can
frame any Conceptions of the Divine Being
and his Attributes, they are drawn from thofe
Perceptions, we have of all Excellency and
Goodnefs obferyed in our felves and the World
about us.
TIic
of Ideals, 83
The Compafs Of meer iV^/z/rfl/ Knowledge is
very narrow, and ftridly fpeaking, confined
within the Verge of this World alone : Here,
that boafted Maxim^ if any where, is true, that;
we have Knowledge no further than we have Ideas j
and if we could not extend and accommodate
our Ideas oi Material Oh]Q0is to things Spiritual
and Divine^ we muft be lliut up within this Vi-
fible World, and all our Knowledge would
terminate with our Sight, and the reft of our,
Senfes.
But there is in the Soul a Power of enlarg-
ing its Views, and extending them to another
World according to the Images and Language,
in which things Spiritual and Supernatural are
offered to our Underftanding; and what we
cannot have proper, immediate and diied: Ideas
of, we are taught to form the beft Concep-
tions, we can, by confidering the Analogy^ Pro^
portion^ and Correfpondence^ which our Senfible
Ideas^ and manner of thinking bear to thofe
things, of which we could otherwife form no
Notion or Conception at all.
The Exercife of our Intelledual Facultys iix
the higheft and moft eminent Degree is placed,
but very erroneoufly, in a fancied JbfiraBion
of the Mind from all material ObjecSts ^ whereas
it realy confifts in the Operation of the Mind
upon thefe fecondary Ideas^ or Comparifbns
thus applied to things Spiritual^ and from this,
Contemplation of them, and raifing our
Thoughts by this Afcent unto them the i^on?-
led^ey we fo obtain, is called Speculative,
F 2 This
8^ AhftraBion in
This Speculation is not the bare looking
forth, and calling up our Eyes to Supernatural
Truths, but it is forming the beft Conceptions
we can of them, and then confidering them
under thofe determinate Notions and Con-
ceptions : If AbflraUion be thought neceflary to
form thefe Conceptions, yet this JbflraUion
is not the removing our Thoughts from all
Material ObjeBs and Senjible Ideas ^ but the
transferring the general Notions we form of all
Excellency, Virtue and Goodnefs to the fame
Qualitys conceived in Supernatural Beings:
And as our beft Notions of Excellency, Wif-
dom and Goodnefs are firft derived from our
Worldly Ideeu^ we can never feparate thefe No-
tions from them, fo as to think and reafbn
without them, tho' they may be exalted and
applied to Beings far above us, and even to
God Himfelf, Thus we apply our AbfiraHed
Notions of all Perfedtion, Intellectual, Natural
and Moral unto God, but tho' they are ab-
flraBedy yet ftill they are raifed from our firft
Conceptions of Wifdom, Goodnefs and Power,
which we formed originaly from our Senfible
Ideas. The Truth is, the Abflra^ion is realy
made, before our abjira^ed Notions are ap-
plied : A meer Intellectual AbJiraBion^ and Con-
lideration of Truths, independent of^ and fe-
parated from all our IdeaSy is impracticable in
this our prefent State, where we are fo fur-
rounded with outward ObjeCts, and all our
Knowledge makes its firft Entrance into our
Souls by the Senfes. We need not diftinguifli
here between the Logical and Metaphyfical Ab-
JiraBion^
T>ivine Contemplation. 8f
JiraUion^ fince neither can be fublimated into
fiich a pure Intellectual Conception, as hath
no Communication with the Material World.
All AbJiraRions have a Conftant reference to
their particulars : They are the Type, the Image^
and J{eprejentative of them : and with regard to
the feveral Species of Beings, they feem to con-
fift in the Notion, we form of the whole Spe-
cies from the Oblervation, we have made upon
one or more of the Individuals : Humanity is an
abfiraB Notion, both as it exprefles a Benevo-
lent Quahty of the Mind, and the diftinguifh-
ing Conftitution of Man ; but this cannot be
underftood, if itbe perfectly disjoyned from its
Subjedt, and however we may talk of and con-
ceive things in the AbflraBy we muft be under-
ftood in the Concretey for as from thence it is
taken at firft, thither it returns at laft. Thus
jibfiraUton in Moral Subjects is only the form-
ing a general Notion of what is Jufl and Goody
without acStualy applying what isy^^ or Good to
any particular or Individual Being, but not
without conceiving at the fame Time the No-
tion of a Juft and a Good Man in the AbfiraB
alfo. For we can form as general a Notion of
a Juft and a Good Man, as we can o^Juftice and
Goodnefs and Man, Separately and Diftindtly
confidered. The Truth is, we can have no
Notion, nor can we talk rationaly of Jufiice
and Goodnefs without fiippofing a SubjeH, in
which they dwell, and when we would repre-
fent thefe our JbflraBed Thoughts in a plain
InteUigible Manner, we cannot do it more
clearly than by reprefenting a Man in the Exer-
F 3 cije
S6 No AbftraCling entirely
tife of Jujlice and Goodnejs. While we are in the
Body our Spirits cannot ad: as if we were out of
the Body : Purely Intellectual Ideas entirely ab-
fira^ed from all fenfible Objects are an Im-
pollible fuppofition, however Men have ima-
gined, that in Divine Contemplations efpecia-
ly they can and do abflraB: in this Manner, nay
that they cannot conceive the Things of Hea-
ven any other way. But this is not to conceive
them at all, and in this way we fliould not be
able to exprefs our Conceptions of them:
Whenever the moft Rapturous and Exalted
Contemplators endeavour to exprefs their moft
ahflratlcd Thoughts, li they do it inteUigtblyy
they will find their jibflraUions were not fb far
removed from all Sublunary Things, as they
imagined. In thefe Contemplations all our
Conceptions are raifed indeed, but ftill they
are the Conceptions, we have of Sublunary Ex-
cellence and Glory, by which we raife our
Minds to that Excellency and Glory, which is
Heavenly and Divine.
There is indeed an JbfiraFlion proper to Me-
ditation and Prayer, but that is of the Mmd
from the Cares, the Pleafures and Bufinefs of
the World, ^ When we feek thofe things which are
above, and Jet our JffeBions on them, as upon
Comparifon with all Earthly things they are
far more Excellent and defirable : This is the
moft rational, and nobleft Employment of our
Facultys, and gives us the moft earneft Defires,
and the ftrongeft Anticipations of Heaven,
a Col. III. 1, 1.
while
from fenfible Ohje£is. 87
while that other forced and fanciful AbftraElion
of our Thoughts and Conceptions, which is
pretended to by fome Metaphyjical Brains, and
vainly attempted by fome Vijionary Heads, too,
often ends either in Enthufiajm or Superjiition^
or elfe in Scepticifm and Infidelity.
The Cure for thefe Evils is to proceed in a
rational way, and to ufe AbfiraUion in a pr ami-
cable and intelligible matter. WhiLtQwer abJiraSed
Notions of Glory and Excellency we have
formed, they are ftill formed upon the In-
llances and Examples of this World, and we
cannot devife a further AbfiraBiony when we
would form the fubhmeft Conceptions. The
beft way of conceiving them is to confult the
Conceptions that come from Heaven, and con-
fider in what Language, and under what images
thefe things are fpoken of in Scripture, and
when we fee that the Scriptures bring Hea-
ven down to Earth, and condefcend to our
Notions and Language, we may be fatisfied to
fpeak in the fame way, and to carry our
Thoughts to Heaven.
AbJlraUion has no more to do in forming our
Thoughts o^ Heavenly., than of ^'ar^^/y Things,
and is praSiicable in the one no further, than it
is firft pradtifed in the other. The Knowledge
and Contemplation of Spiritual Obje(5ts con«
fill not in Metaphyfical AbftraBions., but in fuit-
able and worthy Thoughts, according to the
tranfcendent Excellence of their Nature; Their
Excellence is pofitive and fupereminent in it lelf ;
but then as to the manner of conceiving and
fpeaking of thefe Spiritual Oh]Q(X^ we exprefs
our
88 Conceptions of God.
our felves Negatively ^ys/h^n we would fignify their
Nature, as oppofed to Material Subjiance^ and by
way of Analogy and Correfpondence to our man-
ner of Thinking, when we would exprefs their
intelletlual Operations: Thus with regard to the
Divine Being, when we conceive Him a Spirit^
we oppofe Him nioft Abfolutely and fimply
to any material Conceptions : when we con-
ceive Htm as an Aclive Spirit^ our Conceptions
are formed upon the Notions, we have, of the
Operations of our own Mmds acting upon Ma-
terial Objects, and from thence alfo we derive
our Conceptions of the Divine Attributes in all
thofelnftances ofWiJdnm^Goodnefs^ and Porver^
which according to our feveral /{elations we
exercife upon the Objects round about us ei-
ther in a Phyfical or Moral way.
From whence it is manifeft beyond all Pofli-
bihty of Doubting, that unlefs we concluded
from our own IntellecStual Operations, that we
are endewed with Spirits or an Immaterial Sub'
flance^'^Q could form no Notion or Conception
of God at all, nor underftand any Terms or
Language, in which He could be reprefented
to us.
The manner of Apprehending fuppofes both
the Reahty and our Knowledge alfo of thofe
things, which by way of Analogy and Corre-
fpondence are extended to higher Objedbs, and
made ufe of to exprefs them to us. Our Ap-
prehenfion of Spiritual Truths can rife no
higher, than our Knowledge of worldly Ob-
je&s and of our Selves in our own Nature, and
our feveral Relations reaches, except bv this
' De-
^ffent how fGTinded. 89
Dedu6tion of our Reafon, that what is Excel-
lent in us is more Excellent in them, and when
we underftand them according to their Cor-
refpondence^ we muft at the fame time under-
ftand them fuitably to the Differ ewe of their
Natures : For this Correfpondence gives us a jull
Apprehcnfion fb far, as it holds, but we can
know no further except in a Negative fcnfe,
and without it we could know nothing of them
at all: The Glory of God as difplayed in Hea-
ven is fet forth by the Simihtude or Symbol
of Light, and we cannot imagine a Nobler or
Brighter Refemblance of it, and yet a Blind
Man who hath no Notion of Light, cannot by
this Similitude form any Notion of God's
Glory, but whatever Notion, he has of Glory
in this World, he muft make ufe of and trans-
fer to conceive the Glory of God.
For to clofe this particular of the manner^ in
which our Views are extended. The Adent of
the Mind to any Propofition is founded on the
Signification and Force of the Words, and di-
rected by the Agreement or Difagreement of
the Terms, and therefore the Terms muft be
applicable to the Subjed, and exprefs fome-
thing True and determinate either Affirma-
tively or Negatively accordmg to their Agree-
ment orDifagreement. This Agreement is moft
clearly difcerned in our moft Simple Ideas, and
Spiritual Truths are the more clearly appre-
hended the more they are exprefled by, and
the nearer Refemblance they bear to om Simple
Ideas : So likewife in the fame Proportion and
Degree, in which we perceive the Truth of
any
90 The Information^ ^c.
any Propofition formed upon Complex No-
tions, where the Terms confift of more Simple
Ideas combined, we perceive the Truth of Spt'
ritual Propofitions alfo, as they correfpond
more or lefs to fuch Combinations of thofe
Simple Ideas ^ by which they are expreffed.
But before we can argue from the Opera-
tions of our own Minds to the Nature o'l Spirt'
tual Beings, and truly underftand how to ap-
ply our Ideas of fenfible Things to Things not
fiibjed: to our Senfes, we muft be convinced of
their Exiftence, and inftruded, fo far as we are
able to apprehend, in their Nature and Ef-
fence : For tho* our Apprehenfion of Spiritual
Beings fuppofes the Exiftence of our own Spi-
rits and the World about us, yet their Exiftence
depends not on our Apprehenfion, and we can
know it no further, than it is revealed.
This brings me to confider thirdly,
3. The Ajfiflance.^ InfiruUioUy and Informatioriy
we proceed upon.
This is no other than the InftruElion of God
Himfelf, who hath not left Mankind to follow
their own falfe Imaginations, and to wander
for ever in the Errors of their meer Natural
Light, but hath recalled them to his Original
Truth, and taught them to conceive rightly
and worthily oi Him and their Duty.
All that the Light of Nature can do is to ar-
rive at a Ftrfi Caufe., and conclude that Firjl
Caufe a moft Perfed: and Excellent Being: or
ratlier J^afon aflents to a Ftrfi Caufe either as
foon, as It is propofed, or as foon as we are
con*
the Mind proceeds upon. 9 1
convinced by a train of Arguments, that fuch
a Firfi Caufe there is : Otherwife, there would
be no Neceffity of proving it, and an Atheifi
muft be an Impoffible Creature even in Juppofi-
tion ; But then however the Light of Nature di-
rects us to a Firji Caufe^ and upon Confidering
and Arguing convinces us fb, that we are without
Excufe^ifwQ beheve not, that there is an Eternal
and Supreme Being, the Creator of All Things;
yet it is evident from the eldeft Writings
of Antiquity, that Mankind had not juft and
uniform Notions of true Excellency and Per-
fediion, and confequently they were never a-
greed in the fame common Sentiments, nor
could ever entertain juft and worthy Concep-
tions of this Firfi Caufe: So that however they
agreed in the Exiflence of fome Firfl Caufe^ they
differed very much in their Notions of his Jttri-
butesy and thefe were fo very falfe and unwor-
thy, that by them even the Twites of Religion,
and the very Notions^ as well as Pra^ice oi Mo-
rality were corrupted ; For Morality bears a Na-
tural Proportion to Theology, as to the Foun-
tain, whence it is derived : This holds in Thea-
ry, and Happy fhould we be, if it held in
PraUice too.
Since then by the meer Light of Nature Men
could never attain to, or perfevere in one 'TJ-
niform Conjiflent Scheme of Religion, nor agree
in their Conceptions of the great and Funda"
mental Article of all l^ligion, the Divine Being ;
we may infer that the true Kriowledge of God
muft be derived from fome other fountain.
It
9x Natural Religion a fit
It is generaly taken for granted, that every
^velation fuppofes Natural J^eligioriy that is the
Being of a God, and the Dutyj owing to Him.
This is true with Regard to every l{evelation
beyond the Truths oi Natural 'Religion^ but it ex-
tends not fb far, as to exclude Natural I^ligion
from being a proper Subject of an Original I^-
velation. That God revealed Himielf to Adam^
and left him not to work out the Knowledge of
his Maker, and the great Dntys incumbent on
him by the meer Strength and Workings of his
Reafon, hke a Self taught Philofopher is undoubted
in Fa^^ and mod probable in J^afon^ That God
can reveal Himfelf to thofe wretched parts of
our Species^ who are yet ignorant of Himy and
teach them the true Knowledge of Him, and
their Duty is not to be. denied : and whether He
infpires one among themfelves, or whether //e
fends unto them OnQ from the Chriflian World,
v/hether He performs this by the Miniftry of a
Man or an Jngel, or fpeaks Himfelf from Hea-
ven, it is every way an Original l^evelation to
thofe miferable People, and as their I{eafon
awakens and is inftrud:ed, they find that thefe
Truths are moft Conformable and Convincing
to it, and from their fuitablenefs to the Nature
of Man they are taught, that thefe are no
other, than t\\Q Dutys of Natural T{eligion. So
likew^ife, v/hen God makes the great Dutys of
Natural Religion the Subjed: of Revelation to In-
ttrud: Mankind in the true Knowledge of Him-
felf, and to recall them from their Errors, the
Truths of Natural Religion are indeed fup-
pofed, but they are fuppofed not to be truly
known
Subject of Revelation, 95-
known unto the World: Again when the Apo-
files preached the Gojpel whether to the Greeks
or J{gmans^ and publiflied it as a Revelation of
thofe great Things, which had bee7i hid from
Ages and from Generations^ they were far froai
fuppofing that Men were truly acquainted with
the ^eat Dutys oi Natural J^ligion : So far from
fuppofing it, that in preaching to the Gentiles^
their firft Bufinefs was, as St Paul declares, ""ta
open their Eyes^ and to turn them from Darknefs
unto Lighty and from the Poroer of Satan unto
GOD,
To this Purpofe Barnabas and He preached
to the Men o^Lyfira who were about to do Sa-
crifice unto them, when to reftrain them, they
^rent their Clothes and ran in among the People
crying out^ and faying^ Sirs, why do ye thefe things^
we aljb are Men of like Pajfions with you, and preach
unto you, that ye Jhould turn from theje Vanity s to
the Living GOD ; and the SuhfeU of their Ser-
mon was the I{eligion of Nature. In the XVII of
the ABs" St Paul is preaching on the fame
Subject to no meaner an Auditory than thePhi-
lofophers and ftpreme Magillrates oi Athens -y
and there He declared unto them, the %)n-
knovpn GOD, whom they igmrantly Worjbipped,
and in the Conclufion tells them, that the times
of this Ignorance GOD winked at, but now com-
mandeth all Men every where to repent. The Epi-
cureans who held the DocStrine of Chance, and
the Stoics, who held the World was governed
by Fate, were equaly ignorant of the true God,
a Acts XXVI. 18. b Ails XIV. 14, 15. c v. zj, &c.
nor
94- Mens Ignorance and
nor do we find any other SeB was able to point
Him out and declare WHO HE IS. In this ce-
lebrated Seat ofLearnifig Human Reafon want-
ed no Cultivation, and fome Few Inftances
excepted, we find but very diftant Approaches
to the Truth : It argues the Perfe^ion of iV^-
tural J^lt^ionj and the ImperfeElion of I^aforiy
that J{eaJon left meerly to it felf hath miftaken
fb much m the grand Fundamental Article^ to fay
nothing at prefent of its Errors and Defed:s
in the Moral Scheme: Natural J^ligion is all
Truth and Perfe^ion^ and J^afon no fboner un-
derftands it, but it AfTents unto it, that it is
Holy^ Jujl and Good-, but there is a wide Diffe-
rence between afTenting to thefe Natural
Truths when difcovered, and being able with-
out any Error to difcover them. Whatever
was the Caufe of the firft Miftakes, we find
they were fo early and fo Univerfal, that God
faw it necelTary to corred: them by a New "^ve-
laiion^ made firft to Abraham^ and afterwards
depolited and continued with the Children of
Ifrael his Pofterity : And when he gave Man-
kind a fuller and more ample J^velation in the
Gofpel of his Son, It is evident, that in the Pro-
mulgation of it to the Gentiles, the Apoflles firft
fet them right in Na^^^r^/ Religion, before they
proceeded to thofe great Articles, which in Con-
tradiftincStion to Natural, are more peculiarly
called J^vealed. It is true therefore, that the
great Truths of Natural I^eltgion muft be fup^*
pofed before any other Structure of Revelation
can be raifed j but where Men are groily igno-
rant they mud be inftru(^ed, where they mif-
take,
Errors in it. 95-
take, their Miftakes muft be correded^ and
when Natural J^ligion is once fully admitted,
and underllood, then Men are prepared for
any further J^velation^ it fliall pleafe God to
give them. Natural Religion is not fb called be-
caufe J^afon is able of it felf univerfaly and
truly to difcover it, but becaufe when difco-
vered, it is fo agreeable and evident, that J^a-
fort muft confent to the Truth and Obligation
of it, whether Men will obey it or not; That
there ever was or is any Ignorance or Miftakes
about it, muft be owing to fbme Negle^ or De-
feB ofJ^afofiy and lay the Fault upon eithery
thofe who maintain the full fufficiency oi'J^afon
muft be accountable for Both^ efpecialy if the
DefeB is any ways occafioned by their NegkH:
However the Cafe may ftand, whether grofs
Ignorance or Error prevail in any Part of the
World with regard to Natural T^eligion^ thofe
People muft be rightly Inftrud:ed, and fo far
Natural I{eligi on it felf becomes 2i proper SubjeB
of l^velation.
Having thus far removed this Difficulty out
of the way, it is not my Purpofe in this place
to enter into the Necejftty or Expediency of a
T^evelation^ nor into the Argument, that the
Scriptures are that J^evelation : All I fliall fay to
the Firft Point is this, That as feme Truths
cannot be known at all without a I^evelation^ fo
far :is'thofe Truths are iieceffary to be known, a
'Revelation of them is alfo necejfary-y and as feme
Truths cannot be fo perfcBly known, nor the
PraFliceoi' ouv Duty io ejfcBualy enforced by the
fnecr Reafonings of Nature in this our Lapfed and
cor-
g6 Revelation how necejjary,
corrupt eftate, fo far at leaft a B^velation is ex-
pedient if not necejfary on our Parts to be given.
It is not limply and in it felf neceffary that
God fliould give us fuch a J^evelatioriy as is con-
tained in the Scripture^ any more than He was
under any NeceJJlty to purpofe and prefcribe
the Order and Method of our 'Redemption -^ yet
when He had of his free Grace and Mercy ad-
mitted us to Pardon, it was necejfary fo far, as
He experts the Performance^ to acquaint us
with the Conditions y on which He will accept us.
And for the Scriptures being this J^velation^
it is fufficient that they alone contain the Cove-
nant of Gracey and with refped: to Natural Re-
ligion that they alone of all ancient Writings do
give us a Juft, Uniform, and Confiftent account
of the Divine Being delivered by Himfelf and
that no other Writings do deliver a true and
worthy Account of Himy but as they agree
with the Scriptures.
And iince God alone can teach us to con-
ceive worthily, and to believe rightly of Him^
we may without further Controverfy conclude,
that the Scriptures are his J^evelation^ in which
God has manifefted Himfelf to the World fb
far, as we are able to apprehend the Divine
Nature, and to form any true Conceptions
of his Incomprehenfible EfFence. As fuch they
are received by thofe, with whom our Imme-
diate Controverfy lies, and in the Difpute be-
tween us we ufe them as our Common jiuthority.
That God did Originaly reveal Himfelf to
the World in a Vifible and Audible manner, I
have already obferved as an Hiftorical Fa(5t, as
alfo.
Original Rei)elation^ What. 97
alfo, that the Degeneracy of the World at firfl
was owing more efpecialy to the Lofs of that
Original T^evelation^ which alone could ftemm
the Corruption, while the Truths of it were
gradualy defaced, till there were hardly any
Print or Traces of them remaining, except
in the depraved and perverted I{nes of 7^e-
Itgion.
What this Original J{evelation was we may
learn from the Divine Communications with
Adam and ISIoah^ and tho' at the time of Abra-
ham the World was Univerfaly run into Idola-
try^ yet they feemed not utterly to have lolt
the Knowledge of the true God ; But after-
wards in the Days of Mofes^ rvhenthe Iniquity of
the Amorites rpas full^ and the Knowledge of
the true God hardly remained, but with the
Children of Ifrad^ then God f aw fit to pre-
ferve I{eligion by a Written^ as before He had
taught it by an Oral ]{evelation ; And this Me-
thod, the Oral being ftill preferved in the Writ- '
ten^ hath been continued ever lince under all
his Difpenfations.
For this Reafon, even becaufe of Univerfal
Error and Corruption the great /)«/?)'/ of Natu-
ral l{eligion became the SubjeB of Revelation;
and befides thofe great Truths, which could
be known no other way, thofe alfo, which were
not rightly knov/n, were taught by God Him-
Jelf'in a Manner fui table to our Apprehenfions,
and every way worthy his Glorious and moft
Adorable Majefty.
Thus we are taught in what manner to re-
ceive and underftand whatever is affirmed of
G the
98 That God is
the Divine Nature by the Spirit of God : ^ For
theTbings of GOD knoweth no Man^ but the Spirit
ofGGD^ and therefore all the Doctrines of rt-
vealed J^ligiony ftricStly fo called, are to be re-
ceived as fo many Matters of Fa^ afferted to
be True, and as fo many Promifes moft furely
to he performed: and they are to be underftood
according to the plaineft, and moft obvious
fignification of the Words, in which they are
delivered, fo as to aver the Reality of the Fa^
affirmed in them.
At prefent I fliall only add, that fince it hath
pleafed God with regard to his Fcederal Stipu-
lations and Tranfadtions with Mankind as well,
as with regard to his own EJJence and Attributes^
to reveal Himjelf'm a Language^ and under Sym-
bols and Reprefentations borrowed from Men,
we are to underftand both the Dodtrines fup-
pofed difcoverable by the Light of Nature^ and
thofe, which are limply knowable by Revelation
only, in the fame way of Analogy, and inter-
pret whatfoever is revealed concerning the Di-
vine Nature in a manner agreeable to his moft
Pure and Incomprehenlible ElTence.
The fuller Profecution of this SubjeSl, con-
cerning the Interpretation of Divine Truths^ will
properly fall under a further and diftind: Con-
iideration ; and therefore I fliall pafs at pre-
sent for a Conclulion of all upon this Text, to
the third and laft thing, which we learn from
thefe tvpo^ the Common and the Scripture Account
of the Light of Mature, which is thirdly.
z. That
ftill tncomprehenftble. 99
3. That under all poffible Advantages we
cannot find out the Almighty unto Perfe^ion,
This Head is already drawn to a Point from
the two former Confiderations of our Natural
Wealknejs and Supernatural Jjftfiance^ and there
is no occafion to dwell long upon it, when the
more only we confider it, the more undenia-
bly we prove it, and the particular Confidera-
tion of the Divine Being as Incomprehenfible,
will fall under fome of the remaining Dif-
courjes.
I prefume, it will be allowed even by thofe,
who pretend to believe, there is no God, that
upon Juppofition of fuch a Beings they muft be-
lieve Htm Incomprehenfible : His being Incompre-
henfible is indeed the very Ground of their %)n'
beliefs and all the ^Unbelief of thoje alfo, who
deny the Articles of our Faith^ is founded on
the fame Pretenfions, for they will not believe
them, becaufe they cannot comprehend them,
and tho' they acknowledge God to be Incom^
prehenfible^ yet they will bring down and ex-
plain the great Jl'JyJierys of Faith to their own.
Level, till they have denied the DoHrtnes^ and
have either left no Myfterys at all, or if Any^
thofe more darkned and perplexed with their
Abfurditys and Contradictions.
The beft Notions we can form of a Deity^
do rife from the Utmoft imagination, we can
form of the highefl Perfcd:ions Natural^ Mora!,
and IntclleBual^ under the unutterable Concep-
tions of Eternity and Infinity ; but till we can
find the Proportion between Fimte and Infinitey
between Time and Eternity^ and argue llricStly
G 2 from
loo Infinite Terfe6l'ion
from V'lfihle to Invifible^ and from Compounded to
•pure IJncompounded EJfence^ we cannot prefume
to argue what the Divine Nature Is : Our high-
eft Notions of Natural, Moral, and Intelle^ual
Perfections, by which we fiiadow out the Powery
the Goodnefs, and Wtjdom of God, are indeed
True, but yet Diftant and Faint J^femblances of
thofe Attributes in Him: They are correfpon-
dent indeed in Kind, but to imagine Wifdom^
Goodnejs, and Porver to be in GoD,^as they are
in us, and exercifed by Him, as they are by us,
is highly Abfurd. To add Infinity to the Good-
7iefs, Wtfdom, and Porver oi' Men is only to make
our Imagination more Monftrous7?iZ?j and as
in Men thefe are Imperfed: both in Adl and
Degree, to afcribe them to God is a Contra-
dicStion in Terms, expreffing fo many Infinite
ImperfeUions,
Our Notion of Infinite PerfeUion is thought
to be rather Negative in removing all Imper-
feBions, than any ways Pofitive in declaring the
Extent of what is indeed immeafurable : The
Term Infinite it felf, as it is a Negative, ferves
only to teach us, that God is not fuch a One as
our f elves, but oppofed and contradifimguijljed to
every thing within the Compafs of our Know-
ledge.
But tho' Infinite be a Negative Term, by
which we deny any ImperfeBion or Limitation of
the Divine Being and Attributes, yet it realy im-
plies a Pofitive AfTertion of that Being and thofe
PerfeBions, which are beyond all Thought to con-
ceive, and all Words to exprefs : What the Pfal-
mifi faith of God's Commandment we may in
the
To/itive. loi
the nioft unlimited fenfe applie to Himfelf. ^ I
fee that all things come to an End: I have {'ten an
End of all other PerfeUiony but thy Commandment
is exceeding Broad, We fee or can conceive a
Beginnings an End^ and Circumfcription of all
created Nature^ but of God we can conceive no
End or Point from whence He Begins : no End^ no
Periody where He can End: We can conceive
no Space, in which He is contained: nor any
Expanjion which is Commenfurate to Him : When
we fay He fills all Things, we fpeak but impro'
perly, and do realy confine Him, who hath no
Dtmenfions : For ^Heaven and the Heaven of Hea-
vens cannot contain Him: No Space, in which
Numberlefs Worlds of the vafteft Magnitude may
be poifed and move within their feveral and re-
fpediive Orbs, can bear any equal or pollible
Proportion to Him : For all Matter and the Space
or Place which Circumfcribes it, muft neceflarily
be Finite, and Finite in its utmofi conceived ex-
tenfion cannot ni:^.ke the leaft Approaches to In-
finite. So grea$ is God beyond our Imagmation
of Greatnefs ! according to the Declaration of
Elihu, ^Behold GOD is Great, and we know Him
not, neither can the ISlumber of his Tears be fear cb-
ed out.
The Myflerys of his Eternity and Omnipre-
fence., by which poflibly his Exiflence is befi ex-
prefTed, fwallow up and confound our Under-
ftanding, when we attempt in the largeft
a Pfal. CXIX. 96. b I Kings VIII. %7. 2 Cfiron. II. 6. VI. la,
c Job XXXVI. 16.
G 3 ftrctclj
lox We can know no more
ftretch of our Thoughts to grafp and compre-
hend them.
We can apprehend Him^ but according to
the Facultys, He hath given us : We are forced
to fpeak oi Him in the Language oiMetiy and
when He fpeaks of Himfelf^ 'tis in the Lan-
guage of Men : Even in Natural Religion v/e
muft confefs, that God is not. as we are forced
to exprefs Him : That He is without Bodyy
Parts^ and Fajfions : and in all thefe Inftances
of His being Incomprehenfibky we have taken
the Divine Being only as He is exhibited by Na-
tural I^ligion, and that Revelation, which teaches
us that I^iigion.
If in thofe further Inftances therefore, which
are DoBrines of exprefs Revelation only, we are
not able to comprehend the Manner^ How thefe
things can be., this fliould not feem ftrange to
thofe at leaft, who acknowledge and receive that
Revelation.
For a Conclufion therefore all that in our
prefent ftate we are able to conceive and know,
is revealed unto us: By this we may fee, how
ImperfeB our Natural Knowledge is : we may dif-
cern, how it is correBed and improved by Reve-
iation : And as we could not arrive at the true
Knowledge of God without a Revelation, nor to
any Knowledge at all concerning thofe Truths,
which are difcoverable by Revelation only, it
follows, that we can know no more of God,
than He hath been pleafed to reveal, and that
our Capacity to receive his InfiruUions reaches
no further, than the Bounds, it hath pleafed
Him in the Creation of Man, to fet it.
As
than is revealed, 105
As fome Points are utterly beyond our Reach
to difcover^ and could only be made known by
exprefs J^velation^ it is not poffible for us to
dijcover any one thing more beyond what is i^-
vealed: We may as well affed: the Power of
Creation, as the Forming of one Notion or
Conception beyond the Nature of Things Fi-
fihle^ and the Accounts given us of Invijible :
All that the moH peircmg Wit^ and the moft^^r-
verfe T^afon can do, is to deny or miftake the
Myflerys both of Nature, and J{evelation^ and
when they venture to carry their boafled J^ea-
fon into thole Depths^ which they cannot fathom^
they make Jhipwreck of their Faith, and return
either Infidels by denying it, or Heretics by in-
volving themfelves in manifold Errors about
it.
If we confider the Uniform Do6brine of the
Church, taking the great Points revealed in the
moft limple, obvious and natural jQgnification
of the Words, they are dehvered in: and the
Intricate Mazes, into which the feveral Deno-
minations of Heretics have run themfelves by
perverting tbem, we may from hence gather
Strength and Aflurance, that we are Right,
and Sound in the Faith, And however the Church
to obviate thefe leveral forts of Heretics hath
been forced to ufe feveral Terms befides thofe
ufed in the Scrtpturei, yet we fliall find that She
ufes them only in Order to defend and hold
fall that Form of Sound Words, and the very fam$
Propofitions which the Scripture Terms exprefs.
But this alfo will be the Subjed: of fome
further Difcourfe,
In
I04- Knowledge and Happinefs
In the mean time it becomes all thofe, who
acknowledge a ^velation^ and receive the Scrip-
tures as the Word of GOD, to receive alfo what
is revealed with all Thankfulnefs and Humility,
not going, nor boaflmg themfelvei beyond their
"Meafure.
God Himfelf is One great Incomprehenfi-
ble Myfiery: By all our fearches we cannot find
Him out, as in Himjelf HE IS: Nor with all
the Advantages our Nature is capable of, ean
we find out the Almighty unto Perfe^ton : He is
Infinite without End or Limitation : Nor Angels
nor glorified Spirits^ tho' they do fee Him, nor
Tce, tho' we Jfjall fee Him as He is, will ever be
able to comprehend Him : We can never come
to any End of Infinity: while we are in the
Flefh we can only furvey the Wijdom, the Good-
nefs, and the Power of God in the Works of
Creation, and the Order of his Providence, and
the Manifefiation of his Mercy, and all this but
very imperfectly while here ^ we fee thro a Glafs
darkly, and tho' our Views will be enlarged
hereafter, and we fliall then fee Htm Face to
Face, yet ftill we fliall be looking and feeing
further and further for Ever: The PerfeUions
and Glory of God will open in fiirther ProfpecSts,
and into larger Views unto all Eternity, For
He is ever Incommenfurable as He is Eternal,
and were He not Incomprehenfible, I may fup-
pofe our Happinefs could not be Everlafling, He
is ever a Boundlefs and Inexhaujlable Treafure of
Knowledge and Contemplation-. What we know
n I Cor. XIII. 12.
of
encreafing to Eternity. los*
of Him befides his Infinite PerfeBions inftriid:s
us that He ever exills in the moll Simple and
Perfed: X^;«/^ o{' Nature^ and as Himfelf hath
been pleafed to discover, in an Eternal /^j^octa-
tion and Oeconomy of the Divine Illations mani-
feftcd in the Scrtptuns'. He hath revealed Him-
felf to us not only as we are his Creatures^ but
more efpecialy as we are Sinners admitted
by his Free Grace to Pardon and J^conciltation :
This opens a new Scene of Things, and God
prefents Himfelf to us under thofe 'Relations in
the Divine Nature^ and under thofe Operations
according to the Oeconomy difplayed in the great
Work of our T^^^w/'^/ow, which it is Impoflible
for the Heart of Man to conceive : For the Things
ofGoD knoTveth no Man^ but the Spirit of GOD:
And ^710 Man knoweth the Son, but the Father^
neither knoweth any Man the Father^ but the Sony
and hey to rvhomfoever the Son will reveal Htm : or
as it is expreifed in St Luke^ ^No Man k?ioweth
who the Son is, but the Father ^ and who the Father
is, but the Son^ afid he^ to whom the Son will re-
veal Him.
To conckide, if there were no Myflerys,
there could be no Faith in the higheft and moft
peculiar kn{Q of the Word j and if we will
bring down the Divine Being to our way of
Thinking and Apprehending, as if He was ^a^;^
an One as ourfelves^ we fliall by our own ftrength
be able to reafon no better then the Heathen,
and when once we begin to think like them,
« Matt. XI. n- b LukeX. 22.
we
io6 Conclufion.
we fhall foon fall into their monftrous Opinions
and Abfurditys.
To a right Faith let us always joyn a fuitable
Converjation^ roalking worthy of our Vocation^ and
as becometh the Gofpel of Chrifi, which alone is
able to make us l^tje^ and to lead us unta Sal"
vation. And therefore unto the One Only Living
and True GOD therein declared^ the Father^ the
Son and the Holy Ghofl^ be afcribed as moji due^
All Glory and Blefjingy and Adoration for ever.
Amen*
SER.
( I07 )
SERMON IV.
Preached Mar. 6. 1718-9.
I Cor. II. II.
— Even fo the Things of God
hnoweth no Man^ hut the Sprit
of God.
F T E R I had examined the
Vrmciples of Herefy and In-
fidelity^ 1 proceeded to con-
fide r the Strength and Com-
pafs of our Natural Powers^
both as left to them f elves ^ and
as affifted by ]{evelation to
the utmoft of their Capacitys. And the Refult
ofthefe Enquirys is, that the Light of Nature
left to i; felf is not fufficient to lead us into
the
io8 Conne&ion with the Former.
the Know ledge of God and our Duty: That
neverthelefs it is capable of being mfiruUed^
and taught the true Knowledge of God by i^c-
velation : and laftly, that notwithftanding the
J^velation God remains Itill a moft Myfterious
and Incomprehenjible Being.
We have k^n in theCourfe of this Argument^
that Natural B^Ugion both as it refpecSts God
and our Duty had been loft in the World, if it
had not been taken into and made Part of the
revealed Will of God.
We find indeed, that Man was not left to
Himfelf upon his firft Creation to fearch and
to reafbn Himfelf into the Knowledge of God
and his Duty : The Divine Communications
with Him in Paradife are recorded ; and after-
wards upon his Fall the further Purpofe and
good Pleafure of God towards him is revealed:
This J^velation hath been continued at fundry
times^ and in divers manners^m feveral Parts and
Proportions, till at laft it was finifliedand corn-
pleated by Chrifl and his Apoflles.
If we compare the State of the World rvith
and without TLB^evelation^ and the State of Things
under a lefs^ and more perfeB J{evelation^ we
Ihall find that without a l^velation Mankind
lay in Darknefs and Error, and the Light of
Nature it felf was almoft extinguiflied, fb that
what is recorded concerning the Egyptian Dark-
nefs and the Land of Gojben in the Book of
"" Exodus^ may fitly be applied to all the Nations
round, who lay in Darknefs and in the Sadow of
a Chap. X. iz, 13.
Death :
Ohfewations concerning 109
Death: There was DarJ^efs palpable, thick
Darknefs in all the Land of Egypty but all the
Children of Ifrael had Light in their Dwellings,
The Light ftill encreafed with the J^evelation^
and the more the Learning and Commerce of the
Jervs fpread themfelves into other parts of the
World, the more this Li^ht began, tho' but as
a Twilight in its dawn, to dart fome of its beams,
and to break in upon Mankind.
We commonly diftinguifli between the Light
of Nature and i^velatton^ and more efpecialy
between Natural J^ligion and 'Revealed. To
diftinguifli thus is convenient enough, becaufe
J^velation in the more peculiar and reftrain'd
acceptation, contains thofe Points, whether of
DoBrine^ or Pojitive Lijlitution^ which it was not
pollible for the Light of Nature to difcover.
Natural ^ligion is looked upon as the Com-
mon Law of all Mankind ^ Kevealed^ as a more
peculiar Difpenfation, obliging thofe onfyy to whom
it is given, or, more properly fpeaking, to
whom it is propofed, for it is at their Peril, if
they refufe it.
I, But then I would obferve, that Natural
J{eligion in ihcfirfl View, fuppofed Mankind in
a State of Innocence : In the fecond it is found-
ed upon the Confcience they have of God and
their Duty: the Knowledge of Good and Evily
and the ConviUion of having done Wellov III con-
tinualy rifing in their Breafts.
Several Precepts o^ Natural F^eligion took their
Rife diredly from the Fall oi Man: In the De^
calogue which containeth the J^ligion of Nature^
pronounced by the Foice^ and written with the
Fin-
no Natural Religion
Finger of God Himfelf, the Negative Precepts
are all of this Kind ; and when our Blejfed Lord^
who jirfi Fublijhed it, did afterwards ^ reduce
this whole Law or the Precepts of both Tables
under two affirmative Commands, which were
feparately mentioned by Mojes in the Books of
^ Deuteronomy and "^ Leviticus^ concerning the
Love of God and our Neighbour^ He reftored
Religion, as it were, to its firft and moft per-
fect State, fuitable to that renovation of Mind^
that Purity and PerfeBion of Manners which are
taught and required by the Gojpel.
2. Secondly I would obferve that Natural
J^ligion efpecialy as Man is now the SubjeH of
it, owes Its Perfedtion to T^vealed^ both as the
Precepts are more clearly delivered, as the Com-
mon Motives and Principles of Duty are more
flrongly enforced, and particularly, as feveral
Motives and Principles of Obedience are entirely
revealed : Some of thefe are fuitable to the Na-
tural Notions, Mankind hath, of Inwards and
Pumjljments^ and Immortality: Some of them
are peculiar to the Gofpel^ and entirely drawn
from the Method and Oeconomy of Man's Re-
demption by Chrifi Jefus.
3. Thirdly, we may obferve, that there is
no Oppofitton., much lefs ContradiBion^ between
Natural Religion and l^veaied: That both con-
lider Man in his Relation to God : One as His
Creature i the Other, as a Sinner^ invited and
reftored to Grace ; Under this double Confide-
nt Matt. XXII. 37, 39. LukeX. z?. b CFaap/VI. 5. c Chap.
XIX. 18.
ration
and Repealed. iii
ration of Mankind we fee the ConneUion be-
tween Natural Religion and Revealed : That
J^evealed is a SuperfiruElure upon the Foundation
oi Nature: With reference to God declaring
more diftindtly what He is, and in what manner
He aUs towards us: With reference to ^s and
our Duty it is perfective of our Nature, and of
every Virtuous Principle in the Mind of Man :
And as Natural Religion now makes a part of
Revealed, we can take a View of the entire iWo-
del at once, and behold the whole Fabric rife
with equal Strength and Beauty, till it reacheth
from Earth to Heaven-
4. J^vealed Religion, as Contradiftinguifhed
to Natural, containeth all thofe Points, which
it is impoffible for the Thought of Man to dif^
cover, or come to the Knowledge of any other
way: Such are the Extfience and Nature oi An-
gels : The feveral Prophecy s concerning Future
Events : The Purpofe and Counfel of God in the
Redemption of the World : The Execution of
that Purpofe: The l^econciliation of his Mercy
and Jufltce in the great SatisfaBion for the Sins
of the whole World: And in the opening of this
Scene are difcovered the great Myflerys of the
God-Head: The Father, the Son, and
the Holy Ghost concurring and co-opera-
ting in the Salvation of Mankind, together with
thofe great and fublime Truths relating to each
of the(e Divine Perfons: All thefe, and more
particularly Thofe concerning the. Son the Se-
cond Perfon of this Glorious Trinity in his /«•
carnation and Birth : the Difitnclion of the Na-
tures, and the %)nity oi Perfon: his Eternal and
Tern-
I IX Of Re'vealed alone.
Temporal Generation^ are moft Eminently the
VoBrines of I^velation.
I have made this Deduction for our more
orderly Proceeding, till from the Lowefi we rife
to the Highefi Points of our Religion. And here
again I muit
1. Obferve firft, That whatever God pro-
nounces by Himfelf^ or by the Miniftry of Men
is truly and properly a Revelation from Him ; fb
'Natural Truths, as propofed by Him^ become
Part of r^i'^^/^^i Rehgion.
2. Tho' every Thing, that comes in this
Manner from God, may be called His l^vela-
tion^ yet fome Points are Plain in all refpecfts,
and fbme again are lefs Myjieriom than others:
Thofe that ate plain are the Precepts of the De^
calogue and many Pojitive Injiitutions given by
Mofes^oiiXy with Refped: to f\ich Injiitutions^ tho*
what is Commanded be exceeding plain^ yet the
reajon of the Command is not always />/«i«, but for
all that, becaufe it comes from God, it muft be
obeyed: The lefs Myjierious Points are fuch as
relate to Angels and our felves : The greater and
more Tranfcendent are fuch as relate to God.
3. Thirdly I fliall obferve, that in Points of
pure Revelation, as we could have known no-
thing of them, unlefs they had been revealed,
we cannot know any thing of them further than
they are revealed; This is a moft evident Pro-
pofition, and till any Perfon is hardy enough
to deny it I Ihall not ftay to prove it. Whether
fo much is revealed, as our prefent Facultys are
capable of receiving is a Queftion, which may
ferve to exercife the Wits and Sagacity of
Men;
Vanity of unravelling Myjlerys, ii \
Men; but that we cannot imagine any Point
beyond what is revealed is, as undeniable, as
that, with reference to the Univerfe we cannot
form to ourfelves any Idea^ Notion^ or Conception
beyond the Verge of Created Nature. If there-
fore there be Jome Truths, which cannot be
known at all without l{evelation, and can be
known no further^ than they are revealed^ then
all Attempts to account for, and unravel the
Myfierious Parts of /{evelatton are vain, and on-
ly fit to raife fo many Herefys upon fo many
diflbnant and pi'QC3.noiisJupj?ofittonsj according
to every different Hypothejis^ which the way-
ward Wit oi Heretics andUnbeltevers hath in all
Ages invented in diredt Contradiction to the
uipofiles AfTertion. The Things of GOD kriovpeth
no Man, but the Spirit of GOD.
Every Herejy demonftrates the Truth of this
Pofition, while the Inventors and Afaintainers of
them affedt to be wife above what ts written, and
prefume to know the Things of GOD beyond
what is revealed, efpecialy when they prefume
to determine What ts, and What is Not the Point
revealed, in full ContradMion to the exprefs
Words of the I{evelatton.
Thus the Artans denying the Divinity of the
Son in the proper fenfe, and of the Holy
Ghost in any fenfe at all, and taking upon
themfelves to determine in what fenfe the Son
is afTerted to be God, that is in juch a {^n^Q^
as proves Him a Creature, have by this vain
Pretence to Knowledge, and by contratlid:ing
what the Spirit hath uttered, fully proved the
Truth laid down by the Apoflle: Even fo the
H Tl.ings
114 ^^^ Text Explained.
Things of Go D knoweth no Man but the Spirit
ofGOD.
In my further Difcourfe therefore upon this
SubjeH 1 fliall firft explain^ and then apply thefe
Words, as the Argument, I am upon, requires.
And firft,
I. For the Explication,
The Jpoflle is here (peaking of the Wifdom
of God in the whole Defignment, Order, and
Difpenfation of the Go/pel, which at the fe-
venth verfe he calleth the Wtjdom of GOD in a
"Myfiery^ or the hidden and Myfleriou^ Wtjdom^
comprehending the whole Work of our 7^^-
demption^ carried on from the Foundation of the
World thro' all the Steps taken towards it in
the J^velations, Injiitutions^ Types and Frophc'
cys recorded in the Old Tefiament^ together
with the full and abfblute Accomplifoment of it
by our Lord Jefus Chrifi^ from its Beginning in
Grace to its Confummation in Glory.
This hidden and Myfterious Wifdom is fljch,
as referring to the Words of "" Ifaiahy he tells
us, ^ Eye hath not Jeen, nor Ear heard, nor have
entered into the Heart of Man to conceive the Things^
rvhich GOD hath prepared for them that love Him^
But GOD hath revealed them unto us by the Spi-
rit ^ for the Spirit fearcheth all Things^ yea the
Deep Things of GOD, For what Man knoweth the
Things of a Man., fave the Spirit of a Man^ that h
in him} Even Jo the Things of GOD knoweth no
Many but the Spirit ofGOD.
« Ifai. LXIV. 4- h i Cor. II. 9, 10, &c.
This
The Text explained^ 115-
This excellent PalTage will afford us a fur-
ther Confideration for the Divinity and Z)i-
JiinBton of the Holy Ghost : Here I take it
only as an Argument to prove, that Men can-
not know the Things ofGOD^ that is the deep and
Myjhrious things^ unlefs they be revealed: For
as one Man knows not the Thoughts of an-
other's Heart, much lefs can any Man know
the Counfel of God, and the Myfierys and Se^
crets belonging to the Divine Nature^ unlefs
they be revealed unto him.
This I^velation is peculiarly attributed to the
Holy Ghost : It was committed to our B/effed
Saviour^ while He ad:ed minijlerialy^ and dif-
charged his Prophetic Office upon Earth, tho*
then ejjentialy united to the Father^ and the Holy
Spirit^ ' For GOD giveth not the Spirit by Meafure
unto Him-y and after his AJcenfion He revealed
Himfelf'in a peculiar manner to this Jpofllefrom
^ Heaven^ but as this J^evelation was to be one
Peculiar " Office of the Holy Ghost, after our
Blejfed Lord was gone away, the ^pofile fpeak-
eth in this place of the Revelation by the Holy
Spirit^ which Himfelf alfb, befides his '^ fpecial
Jievelations^ received, as did the other Apoflles^
from the Holy Ghost.
The Comparifbn here ufed is very appofite
and proper to illuftrate the Truth of this Af
fertion, and to convince us, that as the Thouzhts
of Men are known only to their own Hearts^
and no Man knoweth the Secrets of another's
a Jofin TIT. 34. b Aa$ IXj XXII, XXVI. i John XVI, &c.
W 2 Coi XII.
H 2 Breaft;
u6 rendered, applied, ^ divided,
Breaft, unlefs they be difclofed by Speech or
Wrtting^ or fome other Stgn^ it is impoflible for
us to know the Things ofGOD^ unlefs they be rf-
vealed to us by Hts Holy Spirit. The Things of
God knoweth no One, but the Spirit of GOD exclu-
five of all Men, and in Contradiftindion to all
created Beings ; and the Thmgs of GOD^ his
Purpofe and Counfel^ concerning which the Apoflle
is here chiefly fpeaking, include in them thofe
Divine 'R^lations^ which conftitute and diflingmjh
the Three fever al Per fons iubii^'ing in the God-
Head ; Thefe, as well as the Purpofe and Coun-
fel of God for the Accomplifliment of our T^f-
demption, are properly called in this place the
Things of GOD. For this great JVork in every
Step^ and throughout the whole Procefs of it,
continualy prefents unto us the Father, Son,
and Holy Ghost. In this View the Words are
to beunderftood, and maybe thus rendered in
the moft literal Form. For who of Men knorvetb
the Things of a Man, fave the Spirit of a Man, that
is in Him} even Jo the Things of GOD no One know-
ethy but the Spirit of GOD.
II. After this fhort Explication, in applying
this AfTertion of the Jpojile, as the Argument,
I am upon, requireth, and as the Apoflle him-
felf afterv/ards applieth it to the Natural Many
and his Natural Light compared with the Sptri'
tual, I fliall lay down thefe three Propojitions,
I. That whatever we know of God and our
Duty by the Light of hlature, we know the
fame more perfedtly by J^velation.
2. That
Rev.Knowl. clearer than Nat, 117
2. That where we have fome Knowledge
without J{evelation^ we muft neverthelefs be-
lieve according to what is revealed,
3 . Where we have no Knowledge at all with-
out /{evelatton^ we are obliged to take the
Points^ DoBrines and Articles exadtly and pre-
cifely, as they are revealed,
I. The firft Propolition is, That whatever
we know of God and our Duty by the Light
of Nature, we know the fame more perfe&ly
by Revelation.
With regard to this it hath been acknow-
ledged, that by the Light of Nature we can
arrive at a Ftrfi Caufe^ and conceive Him alfb
a moft Perfed: and Excellent Being; But then
Mankind, when they had loft their Original
Knowledo;e of God, foon loft all true and wor-
thy Conceptions of Hirriy and without a Reve-
lation were not able to recover them. This we
infift upon as Notorious in Fad;, from the ftate
of Religion in all the World, where a fubfe-
quent Revelation was not given, as high as
Abraham even down to our Saviours Coming,
Whatever they might have done is not the
queftion : They might poffibly have continued
in the Knowledge and Worfliip of the true
God, as delivered and pradifed by Noah after
the Flood : They might poffibly not have fallen
fo univerfaly into Idolatry^ nor have degene-
rated fo bafely, as they did in Morality and l^e-
ligion ; but that they did fo degenerate is mani-
feft and not to be denied.
Hj If
1 1 8 T>efects of Natural Light.
If any Patrons oi Natural Light and J{eligion
fhall imagine, that notwithftanding the Dark-
nejs and Ignorance of the Old Heathen^ the meer
Light of Nature is fufficient to lead them into
Natural l{ehgion^ they may pleafe to confider,
that now they have a clear Vien? and Delineation
of it in the Scriptures^ and that however they
rejeU it, and dtfjemble the Matter, they do in-
deed draw their Affiftance from ^velation, and
only feem to difcover the great Dutys ofNatu-
ral I^ligiony becaufe they perceive their Evi-
dence, as foon as they meet them fet in fo fair
a Light, fo conformable to right Reafon, that
they command their Jjfent, and convince them
of their Truth.
And thus the Scriptures fix the Natural No'
tions of God beyond what Afen alone by their
fneer Natural Light had done, and carry the
Arguments further, than the Heathen could
do. This the Method taken with thofe Fools,
who affed: to fay, There is no GOD, doth plain-
ly evince. For it is not enough to lliow, that
there is fbme Divine Being, but that He is not
fuch a One as the Heatlien Jupiter for Inftance:
The Heathen Theology could never convince an
Atheifl-y for while the Philofopher was proving
the Being of a God, the Atheijl could prove his
Gods to be None: Tho' the Divine Being may
be proved from Natural Principles, yet Natural
Ligjjt in this its darkned Condition could not
purfue the Proof: this Natural Darknefs is re-
moved by I{evelation, and upon the plan o( Na-
tural J^eligion, as drawn in the Scriptures, all
Attempts to demonftrate the Being of a God,
and
Thefefupplied by the Scriptures, 119
and his Attributes^ ferve not only to convince
the Atheijl^ but they are defigned no lefs, as
they are equaly adapted, to reform the Idola-
tromy and Superjlitious alfo ; and if the Argu-
ments ufcd are fuch, as are fairly drawn from,
and refblvable into Natural Pri7iciples^ we may
furely ufe them, tho' we find them in the
Scriptures.
For tho' an Meifi is not to be argued with
upon the Being of a God from any Revelation
asfuchy yet proper Arguments may be contain-
ed in that Revelation, and fo applied accord-
ing to the Principles of Reafon, without infift-
ing at all on the Revelation : However, when
once the great Point concerning the Exijlence
of a God is fettled, His Nature and Attributes
may be moil furely known and argued, as we
find them declared in the Scriptures .^ which we
receive as a Revelation from God : For there
is no Pretence for any one, that is brought to
own a God, to deny, that God may reveal^ or
upon good Evidence, that He hath revealed
Himjelf.^ efpecialy when the Revelation muft
be confefTed to exprefs the great Truths of Na-
tural J^ligion more clearly and perfecStly, than
any meer Natural Writer unacquainted with
that J^evelation hath done ; And when the
Strength of meer Natural Light., and the Evi-
dence of Natural l{eligion are fo highly extolled
and magnified, all, that can be inferred from
our Natural Powers is Not That, which is de-
figned, the Nonnecejfity of any J{evelation, but
This, That Truth is fo Congenial to the Soul of
Man, that he cannot without the higheft Guilt
re*-
ixo Befi Writers of Gr.f^^omt
refufe it, when it is duely propofed to him upon
fufficient Evidence, and a Juft Authority.
I have more than once obferved, and 'tis of
great ufe to obferve it, as oft, as it falleth in
our way. that God revealed Htmfelf even in the
State of Innocence^ while the Ligjht of Nature
Jhone in its Native Strength and Lultre j But
iince the Fall^ when this Light burneth more
dimly, and only fome fmall fparkles of it in
Comparifon do now appear, it is not poffible,
that Men fliould fee fo clearly by it, as before
Both the Medium and the Organ are changed
The Eye is weakened, and the Air is darkned
We look now thro' Clouds of Lufts and Paf-
lions, and Inordinate AfFecflions, and there-
fore there miift necelfarily arife feveral Ob'
JlruBions^ which can only be removed^ and feve-
ral Defects^ which can only be ilipplied by J^ve-
fation ; and were the Enemy s of it truly fenfible
of their Weaknefs, they would ufe it, hkQGlajfes
to help their Eyes, and as an Excellent Per-
fpeBive^ which carrieth our Sight further, and
llioweth the Objed: more diftind:Iy, and difco-
vereth feveral parts in it not difcernable by the
naked Eye.
Whatever the Light of Nature could difcover,
we find fet forth to the beft Advantage in the
Writings oi Plato and TuUy: 1 will not now dis-
pute rvhat Light Plato particularly might have
borrowed from the Jervs^ nor how that Light
might thro' various Channels, befides his Works,
be conveyed into the Writings of the T^mau; buC
let the moft partial compare their Writings,
Divine and Excellent as they are called, with the
Scrip'
helow the Scrip. yet commended, iii
Scriptures^ and they muft fee, how Jhort they
fall of that real and Divine Perfeb}ion both in
Truth and Majefly ofThoughty and in greatnefs
and dignity of Exprejjlon : How douhtino^ly they
fj3eak of fome Points : how erroneoujly of o-
thers!
If our Modern Infidels in Chriflian Countrys
have formed more worthy Conceptions of the
Divine Being, that we prefume, and very rea-
fbnably, is oxQing even to the Revelation, which
they dijclaim ; iince otherwile their Parts and
Abilitys do not appear tohQ brighter or: flrdnger^
than thofe o£ Socrates^ Plato^ Cicero^ and fome
other great Gemm's of Greece and I{ome.
But this is a Conceffion by no means to be
made them, for they feem not to have agreed
in any one determinate Scheme or Syfiem ofJ^e-
ligion^ nor to be fixed in any thing but Unbc'
Itef. They boaft of the Light of Nature^ but
will not follow it fo far, as it would lead them:
they pretend, that it is perfeU^ but their own
Schemes fhew at once the ImperfeUion of the
LigJ)t^ and the Depravity of the Authors.
Differently from thefe the great Genius s of
Antiquity behaved: They were deeply fenfible
of the Darknefs and Corruption of their iV«-
ture : The beft, and wifeft of them were ftill
enlarging their views, and gladly laid hold of
thofe imperfed: Traditions^ and eagerly attend-
ed to any Notices^ which conveyed down to
them the Do^rine of a Future State, In this
View they entertained the Thoughts of the
Souls Immortality with the higheft Pleafure, and
if it were an Error^ they defired to enjoy it.
But
I XX Of Modern Infidelity.
But our Infidels are the Reverfe of thefe:
They are fo far from looking after, that they
fliut their Eyes againft all Revelation : They
affecSt to doubt at leaft of thofe Points concern-
ing a Future State., which thefe Heathens fb
earneftly wijbed might be True., and will rather
rejed: the Morality of the Gofpel., than own the
Revelation that conveyeth it: They will not
admit thole Precepts which rife above their Na-
tural Corruption^ and reftrain i\iQ\)i Natural jip'
petitesj as they call them : Otherwife there can
be no Objedion againft what is Good and Ex'
cellent^ let it come from Heaven or from "Men^
and Heaven ^\\tQ\^ is the moft proper Fountain ^
It is evident therefore (whatever Suppofitions we
may make of other Caufes) that their Refufal
both of the Chrtjiian Faith and Morality^ for the
moft part proceedeth from their Senfuahty and
Lufts : from a disbelief of a Divine Larvgiver ^and
the SanBions of another World: And perhaps the
trueft Account after all is this, that the Faith is
denied for the fake of the Morality it requireth.
It is Fafliionable with thefe Men efpecialy
to extol the Perfedlion and Excellency of the
Heathen Theology and Morality : and well they
may, for the Heathen Plan is in many refpeds
more excellent than Theirs : The Heathen, that
is the more excellent of them, who began to
be awakened from their Slumber, and to be
fenfible of the Weaknefs and Mifery o^ Human
Nature, perceived upon juft Reflection the Ori'
ginal Excellence of the Soul : they faw the Wound^
and fearched, tho' in vain, for the Cure : They
proceeded upon what they knew, with a defire
to
The Old Heathens commended, 1x5
to know more: Whereas our Heathen ftop
fliort, and do either fear or refuje to carry their
Enquirys into another World.
But in Anfwer to the real or pretended Ex-
cellence of the Old Heathen Schemes, which
the more Excellent they are, the greater Re-
proach they are alfo to our Modern Unbelievers ^
We own it to their great Commendation, that
fome of" them have improved the Lipjn of Na-
ture, confidered as impaired and dimimjhed^ and
hav*kbeen directed by it in thofe dark Ages
much further, than Others; That they had at-
tained to this Conclufion oi'one Supreme Caufei
of an Eternal Being', of an %)niverfal Frovidencsi
and were under llrong and lively Apprehen-
fions of the Souls Immortality^ and a Future State
of ^wards and PuniJIjments : That they ex-
preffed themfelves with great Force and Beauty
upon feveral Branches of Morality, and formed
great and noble Conceptions of the Deity : All
this we own, and this their Writings do evince
in many admirable Paflages -, But that they had
attained to fo clear and determinate a Notion
concerning God and their Duty,, as we are now
able to propofe abftradted from the great My-
fflerys revealed, when the Matter is again con-
fidered, will not, I fuppofe, be pretended :
And the Excellency of their Writings^ when com-
pared with theScripturesy proves only this Con-
clufion, that Whatever we know of God and
our Duty by the Light of Nature^ we know the
fame more perfed:ly by 'Revelation.
I proceed therefore to the fecond Propofi-
tion, which is
2. That
114 NaturalTruths to be received
2. That where we have fbme Knowledge
without J^eveiation, we muft neverthelefs be-
lieve according to v/hat is revealed.
This is clear from the former Confidera-
tion ; for we are obliged to receive all Truth
in the highefi and moft perfeB difcoverys.^ that are
offered to us; if therefore thofe Tr«^/?/, which
we are in fome Degree acquainted with by Na'
ture^ are more fully difcovered by 'Revelations
we are obliged to receive them as propofed
more clearly and perfectly in that Revelation,
Whether we believe the Revelation or no, we
muft receive the Truths of 'Natural Religion : if
we will not take them upon the Authority of
God in the Scripture^ yet we muft admit them
upon the Principles of Natural Reafon^ to which
they are made known, and therefore thofe,
who rejedt a Revelation^ are neverthelefs ob-
liged to accept the Truths of Natural J^eligion^
as they are moreperfeHly fet forth and declared
by that Revelation j for thofe, who are Ene-
mys to Revelation^ are not at Liberty to form
what Notions, they pleafe, of Natural Religion^
but are obliged to confent to, and entertain
the moft PerfeH^ that can be difcovered.
True Religion both in DoBrine and PraRice
is perfective of our Nature^ and Truth is to be
embraced, wherever it is found, and by whom-
foever it is offered. The fame high Pretenfions,
which thefe Patrons of Natural Relimn make
to a Zeal for Truth in all their bold Enquirys,
will oblige them to accept thofe Truths of Na-
tural Religion, which the Scriptures teach, not
only becaufe Nature teacheth the fame, but ef^
pecialy,
as taught hy Revelation, 1x5-
pecialy, becaufe they are taught more perfeBly
. in the Scriptures^ than they are by the Lt^t of
Nature in its prefent Condition. He that ftop-
peth Ihort by the way, and will not aflent to
the Precepts of Natural Religion thus propofed,
and required, is not thsit free and impartial En-
quirer after Truth^ he pretendeth to be : Sure
it can be no Prejudice to Truth to fuppofe it
revealedy when if Men could difcover it them-
felves in the fame PerfeBion they would be ob-
liged to receive it exclujive of Revelation : How
far Natural Confcience would induce an Obliga-
tion we have partly feen in a former Dtjcourfe^
and all the Difference as to the Precepts them-
felves is, that they are not only the Law of
Nature^ but being propofed by the Scriptures
m the moft perfect manner, as it becomes the
Divine Laws to be, they are the Larv of God
alfo, and derive their Obligation not from the
the Precarious Force of Natural Confcience only,
but from the Uniform Authority of his Com-
mands., But becaufe I would not fo fpeak or
be underftood, as if the Laro of Nature^ and
the Larv of God were tvpo different Larvs^ it will
be enough to add, that It is the fame Law im-
perfeHly difcovered by our Natural Light^ and
taught motQ perfeSlly by the Word of God.
It would be of great Advantage, if the Pa^
irons of Natural Light would fpeak out^ and fay,
which are the Truths oi' Natural J^ligion^ as con-
tradifbinguifhed to T{evealed. Is the Immortality
of the Soul : Are future Rewards and Punifh-
nients? and confcquently a Judgment ta come
any Branches oi Natural J^eligion? Are Fear
and
iz6 u4 future State aFundamental
and Shame, and Remorfe Natural AfFedtions
upon Guilt and Tranfgreffion? are Joy and
Complacency the Natural Refult of Innocence
and Obedience ? If thele be Dictates of Nature,
and Infeparable from our Souls, as Thought
it felf, we are bound to attend to all thefe
Truths in the cleareft Dilcovery, and the high-
eft Perfection. And if many Difficultys be
cleared up, and many Doubts be fatisfied by
Revelation, concerning the Reafon, Ground
and Manner of thefe Things, this ought to
be no Prejudice to the Truths themfelves : I
will only add, that when the Enemys of Re-
velation iliall receive the DoBrines of Natural
Jieligion in that Perfed:ion, they are taught in
by the Scriptures^ they will foon confent to the
SuperJiruBure^ which Revelation raifeth upon
them : When they are perfuaded of a Future
Judgment diftributed into Rewards and Punilli-
ments, they will have no Objection to the Ac-
count, the Scriptures give us of it.
We may with great Juftice infift upon it, that
the Adverjarys of revealed J^ligiofi declare them-
felves upon thefe Heads {WhtthQx: they believe ^fu-
ture Stated whether they can conceive and frame
any Syftem of Religion without it ? whether they
can, or how far they can difcover fuch a State
by the Li^ht of Nature: And then what Nature
from within giveth them any Notices and Ap-
prehenfions of they are obliged to believe,
when more clearly revealed. If the Light of Na-
ture^ as it diredted the Heathen World, doth
not give us a clear Knowledge of this Pointy
and th'isfingle Point be a Fundamental Article of
N0'
Do£lrine of Nat. Religion. 1x7
Natural J^eli^ion, we are then obliged to fol-
low that Light v/hich fupplieth the Defed:s of
our natural Lights and cleareth up the Manner
and Circumftances of a Judgment to come.
As the general Apprehenfion is dicStated by
Nature, and Men, who have once entertained
it, cannot ealily overcome it: and as the de-
terminate Courfc and Order of it cannot be
known by our natural Lighty we mull be, with-
out further Inftrudtion, as the Heathen were,
in great Doubts and Perplexitys about it, and
live as they did in fear of Puni/hment^ and no fet^
tied firm AJJurance of Happinefs. The more an
Inquijitive Mind reafoneth upon the Common
Condition of Mankind, and fearcheth into the
Caufes and Conjequences of the General Corruption
and Depravity of our Nature, the more he will
be perplexed^ and the more gladly will receive
that Light which can guide and dtreB him thro'
all the Ala^es, in which he was bewildered. So
far as the Knowledge of thefe things is necef-
fary to the PraUice even of Natural J^ligion^
Men are obliged to receive it, and fince lefs
than one fixed and determinate Perfuafion will
not hcfufficient to influence our FraElice^ which
can never be uniform and fleady under any doukt
and uncertainty!., we are therefore obliged to
receive thefe Truths, when revealed., as they
\v2i\Q xhtix foundation in our natural Jppr^hen-
fionsy but are fully difcovered by Revelation
only.
This is the Duty of all fincere Enquirers^
whofe fearches Ihould be directed to find out
tlie Truthy and not to raife OhjeUions againfl:
it.
I x8 ^Points of fur e Revelation.
it, and under a Pretence of feeding for it, to
deny it.
By fiich an Enquiry and DeduUion thefe Men
may poffibly find what they inwardly appre-
hend, and yet are afraid to acknowledge. That
even in natural Religion fomething more than
God's Goodnefs is to be confidered, and that
they may be punijhed for thofe jiElions and In-
dulgences^ which flow from that Corruption of
their Nature, which of themfelves they are
not able to overcome.
Thus we may fee, how thefe Enquirys lead
us from natural T^ligion to revealed properly fb
called, and this bringeth me in the third place
to fliow.
3. That where we have no Knowledge at
all without l^evelation^ we are obliged to take
the Points^ DoSrines and Articles exaUly and pre-
cifely as they are revealed.
By this I do not mean a flriSl literal fenfe of
the Words in all Refpeds, but only fo far a
literal fenfe^ as they are an Averment of fbme
faH or Truth concerning the Divine Nature^ and
the TranfaUions of God with the Sons of
Men.
Thus when the Firfl Per fan of the Ever Blefs-
ed Trinity is called a Father.^ and the Second a
Son antecedently to the Incarnation : when the
Second Perjon is fet forth, as the Eternal Son
of the Father^ with all the proper Attributes and
Appellations of the Divine Nature, we are ob-
liged to underftand the Words, which exprefs
this Relation, of a true and proper Paternity^ and
of a true and proper Filiation', and becaufe the
whole
Concerning the Son. 119
whole Divine Nature and Attributes are total-j
communicated, wc do therefore aflcrt the Di-
vine Relation to be as Eternal as the EJJence. A-
gain, when the Son with refped: to this Eternal
Generation^ is called the Only Begotten^ we are
taught, that this Illation arifes from the fame
foundation in the God-Head, as it doth among
Men : and that the Son is as truly the Be^tten
Son of the Father with the whole Nature and Ef
fence of the Father communicated unto Him^ as
Seth was the Son oi Adam with the whole Nature
and Effence oi Adam communicated unto him ;
But then becaufe, as to the Manner^ we cannot
conceive of Divine Generation as we do oi Hu'
man^ here the ^ofs literal fenfe^ or rather Con-
ception of the Words muft be laid afide : The
Reality of the Fad: is only ajjerted: The Man-
ner, How it is, is not to be comprehended^ and
it muft therefore be underftood according to
that Analogy and Correfpondence, which truly and
clearly fetteth forth the Truth and Reality of
this Divine J^lation, that it is Real as in Men,
but Suitable to the hcomprehenjible Effence of
the Divine Nature which is ever Eternal^ and
ever One.
Guarding then againft all grofs and vulgar
Apprehenfions, that the Divine F^elation be-
tween the Father and the Son Ihould make two
Individuals^ as in Adam and Seth: and on the
other hand againlt a bare Metaphorical Inter-
pretation, as if this Eolation was meerly Figu-
rative^ and Allufive only, wc come to the Reali-
ty of the FaB^ and then 1 fay, that, with re-
gard to what is aHerted, every point of Di-
I vine
I ^ o Argument from FaBs in
vim 'Revelation is to be taken in the fame ftridl-
nefs and Propriety with any Matter of Fadl
hitloricaly delivered: and where we can have
no Knowledge without a I{evelationj and cannot
extend our I^iorvledge beyond what is revealed^
we muft take the l{evelation^ as it is given, in
the moft plain and obvious fenfe, and for this
plain reafon, becaufe otherwife, fo various are
the Imaginations of Men, we cannot take it
in any certain and determinate fenfe.
In Hiftory we make no Difficulty to afTent
to the FaBs related concerning any Famous Man
and his ABionsy unlefs the FaUs be contradid:ed
by other Hiftorians of equal Credit, but we
make no Difficulty, where there is an Agree-
ment of All, or if thofe that differ, are mani-
feftly partial^ or on any other account not to
be believed : And in Natural Philojophy or Na-
tural Htftory^ as it may very properly be called,
we affent alfo without any difficulty to thofe
FaBs^ which are afferted upon repeated Expe-
riments concerning the feveral Property s of Na-
tural Bodys : In Civil Hiflory there is no Diffi-
culty in accounting for the Jciions related, ex-
cept that fometimes the fprings and reafons of ■
them are not known, and yet it would be high-
ly Abfurd to Deny the Fa^^ becaufe we know
not the reflfon^ why it was done : And it would
be but an idle and vain Amufement to guefs
at the true reafon^ when feveral perhaps may
be affigned, and we are not able to prefer one
with any certainty to another: In Natural
Hillory the FaSi is certain, but the reafon of it,
further than the outward Appearances^ beyond
our
Natural and Chil Hlftory 131
our Reach. That juch EjfeUs flow from Juch
Propertysy and that the Fropertys of Things are
known by their EffeHs is certain, but that we
do, or can therefore know the real EJJences of
Thingf^ or the manner^ how fiich Effe^s flow
conftantly from fuch Caufes or Property s no Man
can reafonably infer : The various Hypothefes
raifed to folve the feveral Phcenomena^ and Ope-
rations of Nature are a full acknowledgment of
the faBsy and as full a Proof of our Ignorance
of the real inward EJfence and Conftrud:ion of
Bodys, and of the J^afons and Manner of their
Operations in the feveral Effefis they produce,
and therefore we muft own the Fad:, tho' we
cannot aj/ign the Reafbn of it.
All therefore beyond this Conclufion, that
each fpecific Body hath its own determinate
s.ndfpecific Property s known by certain and uni-
form EffeBs conftantly flowing from them, is
meer ConjecSture, and random Aim, which can
never hit the Mark, and difcover the real Ef-
fences of things, as they are in themfelves :
That Gold is a Species oi Metal o^ fuch a Weight
and Colour y Malleable and Du^ile to fuch a De-
gree^ is evident partly to our Senfes^ and further
proved by moft certain Experiment^ which is
only a confirmation to our Senfesj but what
are the fipire and texture of its Parts we can
only guefs at, and could we certainly difcover,
yet we fliould ftill be puzzled to account why
fuch Property s do flow from fuch a figure and te:^'
tare of Parts, and fuppofe we could from them
account for the Weighty I fuppofe, we could
not pretend to account for the Colour too !
I i If
1 3 X ^or our AJJent to Fa&s
If we are fo much at a lofs in Natural Thilo-
Jophy^ if we can realy fee no further than to
the jurface and outfidt^ but cannot pierce into
EJJences of things, why (liould we imagine, that
we are able to fee further into the llnngs of
God, and account for the great Myjierys of
the Divine Nature^ when our Bounds are kt^ be-
yond which we cannot pafs^ even in things fiib-
jecSt to the conftant Examination of our Senjes?
We muft take all thefe things therefore, the
deiily ObjeBs of our Senfes, juft as we find them,
as they are expreffed and afferted to be by
thofe, who have given us their Hiflory. It
would be highly abfurd to deny the Faits^ or
to bend or explain them to any Hypothefis^ be-
caufe we may fondly imagine, we can account
for what in the laft refbrt is not accountable
for by us. And it muft be much more Abfiird
to raife any Hypothefes for fblving the great
Myflerys ofJ^ehgton^ and to contradid: the FaB
afferted, becaufe we cannot account Hon? it
fhould be^^, as it is afTerted to be.
In the Scriptures it is revealed that there is
One God : That in the Dtvme Nature or God-
Head there are Three Perfons^ fo we are forced
to call them, and muft call tbem, till our ^dver-
farys can teach us a more proper Expreflion r
To each of thefe the Incommunicable Name and
Attributes of the One God are afcribed in the
fulkft and higheft Terms without any Difference
or Inequality : That thefe 'Three Perjons are fet
forth in the Scriptures under the feveral Names-
of the Father, of the Son, ;ind of the Holy
Ghost : That fuch jitls are afcribed to each,
as"
revealed i^ ft fferted hyGojy, 153
as do neceflarily infer a Diji'm'dioi* of Perfons^
and at the fame time fiich Attributes^ as evi-
dently prove an 'Vnity ofEfieme.
To deny that the S&n is truly and properly
a Son^ and the Father confequently to be truly
and properly a Father, is to deny the Fa^ af-
ferted in the Scriptare ; and this they do, who
depart from the obvious and plain meaning of
the Words, in which thcfe Dtviue ^lotions are
expreifed. Again to deny that the Niwie and
Attributes of the Om Gou aie afcribed without
any J^eferve or Ltmtati«n to the Son^ even as
they are to the Fathr^ is to depart from the
Vofiiive plain AlFertions of Scriptursy which, in
declaring the Eternity of the Souy declare alfo
the J^ality and Eternity of the Illation: And fb
concerning the reft of the great Articles of our
Faith,
Thefe^ as they are propofed to us, ai'e fo ma-
ny PoJitiv£ Ajftrtiom^ and mult be received as
fo many Fa^s affirmed by God Himfelf^ The
plain and primary icnfe of the words convey
thefe Atfertions to us, and if we depart from
the proper and obvious meaning we fhall run
on in a perpetual Maze of Error, and multi-
ply different Senfes without End.
Take the Sabelliatt, the Arian^ and Socinian
Hypothecs: each invented to folve Difficuliysy
and to dewi the Truths they will either of them
fliow the Unreafonablenefs and Mifchief fo to
depart from the Native figaification of the
Words u(ed to exprefs any Point of I{evelaUony
as to deny the ¥aU therein aflerted.
I i The
154- The Sabellian^ Arian and
The Sabellian to fecure the Unity of the
God-Head denieth the DijlinBion of Perfonsy
and fo interpreteth all that is revealed of the
Father^ of the Son^ and of the Holy Ghoji in a
purely figurative Senfe. The ^rian preferves in-
deed the DiftinBion of Per/onj, but not in the
God-Head : Therein /;c alloweth only One Per-
Jon^ namely the Father to be God : He denieth
the Divinity of the other Two^ exclude th the
Son from the "Nature of the Father^ and the Holy
Ghoft from any EJJential F^lation to either. Thus
the Sabellian to preferve the Vniiy denieth the
Perjons: The Arian for the fame reafon deni-
eth the Divinity of the Perfons, making the Son
and the Holy Ghofi as Diftind: from the Father^
as two Individual Men are from any third^ and
each other; but at the fame time infinitely more
inferior in Nature., than one Man is or can be
in any Confideration to another : even as in-
ferior as a Creature to its Creator; for with re-
fpecStto the Divine Being., there is abfolutely
fpeaking no difference of Inferiority or difiance :
Whatever is not of the fame EJfence muft be in-
finitely removed, for there are no degrees of
More or Lefs in Infinity., and no Medium poffible
to be imagined even by the loftieft Expreflions
between God and a Creature; But this I fhall
more largely and particularly confider here-
after.
The Socinians out of the ^al for the Divine
%)nity abfolutely deny the Preextflence of the
Son, that He exifted befofe his Incarnation, and
they deny any Per/anal Exifience of the Holy
Ghojl at ail: Otherwife they own the Divinity
of
Socm, Scheme: Their^greem. 135-
of the Son as much, and in as full Terms, as
the Brians', and indeed I cannot fee, wherein
the Jrtans have the Advantage by owning his
Freexiflence^ fince with refpecS: to Eternity Mil-
lions of Ages backwards bear no more Propor-
tion than trvo thoufand Years, and if there ever
was a Time when He was Noty or, to avoid E-
quivocation, if from all Eternity He did not
Extfi^ it is all one as if He had exifted but
yejlerday.
Here are three d'l&i'md: Hypothefes founded on
the fame Common principles^ and ending in the
fame Common Pointy The Denial of the Trinity-,
and they are only three different ways of ex-
preffing the %)nitarian Scheme without openly
difcarding the Authority and Language of the
Scriptures. Each of thefe: The Sabelltan^ Arian
and Socinian, accommodate their Interpretations
to their feveral Schemes^ and departing from
the Affertions in Fadt, aflert fame thing elfe in
full Contradi(5lion to thofe Affertions: Each of
thefe mud confels that onefenfe only can be the
True one, that two at leaft of their Interpreta-
tions muft be wrong : and fince they aU^ and
each of them contradid: the common received
obvious fenfe of the Scriptures, in which cer-
tain Fa^s are revealed and aflerted concerning
the Divine Nature and Perfons, it is a good Pre-
fumption, that they are all Mifiaken, efpecialy if
we conlider the Reafon which carrieth them
away from the plain AflTertion, which is their
Disbehef of divine Myflerys, and a vain At-
tempt to Explain^ what is indeed Inexplicable.
The
13^ Except, to this third Head.
The ^les of Interpretation^ io far as the
great Myjferys of the Chnflian Faith are pro-
pofed I fhall make the SubjeU of fome further
Difcourfes : What I have now infilled upon is
a fundamental Principle for fixing one certain
and determinatey^w/^, fince if we are at Liber-
ty to underftand any AfTertion mfaU after any
other manner, than the Words in their moft na-
tural fignification, and conftrudion do plainly
import, we may run on to every pojjible Jen/e^
which the Perverfenefs or Wit of Man can in-
vent, and confequently we can never know nor
agree in what is the Precife and Determinate
Propofition affirmed and propounded to our
Behef.
There are only, fo far as I can find, three
pojjible Exceptions to what 1 have advanced upon
this Subjed: of underltanding xht Language oi
J{evelation in the moft plain and obvious jenfe of
the Words, when any FaU is aifeited, or any
DoBrine propofed.
And they are,
1. That it is indifferent what we beheve in
thefe great and myjlcrious Points, provided we
entertain a Charitable Opinion of one another,
and Tphatever we believe^ believe at the fame time,
that all in their different ways may be Saved.
2. That we be Sincere.
3. That God is bettet pleafed, and more
glorified by Variety than %)mformity in 7^^-
Hgion.
I. For
The Tre fence of Charity 137
I. For Charity. This Pretenfion hath been
formerly made with refpecSt to Chriftian Com-
munion, the' it be only a Pretenfion in thofe,
that Separate from us: The Rule holdeth a-
mong Nfl/?o«fl/ Churches, which differ in l^tes
and Ceremo7iys^ but agree in DoUrine and Govern-
ment^ and fb Catholic Communion may be main-
tained amoni^ all the Churches of Chrifl; but it
doth not hold in Differences relating to Com-
munion^ where Jeparation is made from any Na-
tional Church aoreeino; with the Catholic of all
Ages, and therefore where any Set} or De-
nomination of Chriflians differeth in Do3rine
and Government from a Churchy which agreeth
with the Catholic^ we cannot allow fuch diffe-
rence to be a Matter indifferent^ efpecialy when
they break Communion upon that account, and
fet up another Form as of Dwine T^ght m op-
pofition to the Form which we poffefs from the
Jpojtles for Fifteen Hundred Years, till this
Innovation firit appeared.
This is the Cafe of our Difienters with regard
to the Doctrine and Difcipline of the Church:
and if we add their other Pretences oi' Sep era-
tiojiy as we fliall find them equaly unjuftifiable,
we fliall more clearly fee the vanity of this Pre-
tence to Charity^ fince Schifm^or Separation upon
Principle io warmly defended, and fo zealoufly
maintained is inconfiftennt with the very Being
of Charity and Affedion. But fiippofing they
thought, and I doubt not they truly ^hink,
that me may be faved, we are indeed much ob-
liged to them for their Thoughts, but it is not
a Communion of Jffe^ions onlv, which goeth
ftiU
1^8 confidered and confuted,
(till further than a bare Charitable Opinion,
much lefs a bare Charitable Thought of each
others Salvation, which is required by the Go-
fpely but an AElual Communion and Fellorvjhip
with one another, in Oppojitton to, and Condem-
nation of all Schifm and Divifion. This Divifion
thofe Chwches avoid, who profefs Communion
with the Catholic^ and maintain it alfo with fuch
Tarts of it, as agree in the true Do^rine and
Government.
Again, where any SeU or Denomination of
Chrijltans difFereth from the Catholic Church in
Doth'ines fb, as in thofe Differences to require
an Agreement of all Chrifiians as a Condition of
Communicating with them, and thefe Dohlrines
are contrary to Scripture^ fubverfive of the true
Faithy and in many Points downright IdolatroiMy
there we cannot communicate with them, al-
tho' together with thefe linful Terms they hold
the Head and Foundation j but tho' we cannot
Communicate with them, yet upon their hold-
ing the Head^ we do charitably believe they
may be faved notwithftanding their Idolatry^
io far, as they do it ignorantly^ and without Con-
fcience of the Idol.
This is the Cafe between the Papijis aud %)s:
We cannot communicate with them, but we ex-
tend our Charity to them as far as we can, tho'
they return not the fame to us. Thus we ful-
fill the ^oyalLaw towards all, who divide Com-
munion from us, tho' we do not think this
Charity fufficient to jultify all Differences in
J{eltgion.
But
Condemned ty the xvii Art, 139
But if we confider this Pretenfion in a more
general View, with refped: to the Belief as well
as Communion oiChnjhans^ and with regard to
every Herejy^ and every Form ol Infidelity ,^ we
fliall find It fet afide by the XVIll Article of
our Churchy which condemneth all thofc^ who pre-
fume to fay^ That every Man Jball be Saved In
(according to the Latin) By (according to the
Englifli) the Larvy or Se8^ which he profejkthj fo
that be be diligent to frame his Life according to that
Lam^ and the Light of Nature, The reafon given
is, That we can be faved by Chrifh Alone.
The Truth of this Decifion upon the reafon
given is manifeft; otherwife every Man might
be left to the meer Light of 'Nature.^ and there
would be no Occafion for the Gofpel at all : or
if we fuppofe, the Law or SeB^ is to be rellrain-
ed to the Law and SeB;sy which prevail among
Chrifiians., then difference of Belief in the great
Articles of Faith ^ and feparation of Communion
upon all unwarrantable Pretenfions are con-
demned, as well as thofe.^ who defend and main-
tain them by this Pofition and Pretenfion of
Charity.
The Point before us is concerning fome ^5-
terminate Faith, and with refpedt to this Pre-
tenfion it will be enough to ask whether a Cha-
ritable Opinion of others will juftify our felves,
if we believe wrong, or if others, who do not
beheve aright, are in any better Condition for
our Charitable Opinions, to fiiow the vanity and
weaknefsof it.
The utmoft, that can be faid, is, that we
cannot let Bounds to God's Mercy, nor prefcribe
Rules
14-0 Of Coven. ^Ur/cov. Mercys.
Rules to his Grace^ that He may pofTibly ex-
tend his Pardon and Salvation to thofe, who are
Ignorant of his Gofpel^ and accept of thofe, who,
when 'tis oftcred, do neverthele/s refufe it:
But of the /r/? we can have no Affurance, of
the lafl we are allured to the Contrary, we
fet no Bounds to God's Mercy^ at moft we do
but confine our (elves within the Bounds Himfelf
hath prefcribed. God hath always tranfad:ed
with Men in the vjgcf oi Covenant^ and it is un-
certain arguing from his "Vncovenanted Mer-
cys: To reafon from his Attributes exclufive of
his Covenant is alfo very precarious : For with
refped: to his Mercy y from which in this Cafe
Men love to argue, He is for ever juftified in
giving Man a Covenant of Grace y and receiving
him to Pardon., after he had fallen. We weie re-
llored in Chrifl as (oon as we fell in Adam : And
after the Flood we ftill flood reflored in the
Covenant continued to Noah : The Corruption^ Ig-
norance^ and Idolatry^ that prevailed in his Po-
fterity, are chargable upon themfelves alone
for not attending to that Light and Evidence.^
which God had given them, fb that in all fuc-
cdlive Ages they are without ExcufJ?"
But fuppofing the utmoft Allowances to the
Gentile Worldy what is all this to thofe who are
born within the Pale of Chrifl s Churchy who call
themfelves Chriflians^ and enjoy the Light of
the Gojpel? Is it indifferent for thefe to receive a
7{evelationj or not? or to reject it, as do the
Deiflj? or to differ from it, as do the Arians
and Sociniansy and every Denomination of He-
retics} Is Faith necejfary to Juftificatian} and if
The State of the Cafe, 14.1
necejfary^ is it oi that Latitude to juftify all, be-
lieve they what they will > To affirm the for-
mer condemneth the Deifts^ and all the Ene-
mys of revealed Religion : To deny the latter
overthroweth thepretenfionsof aZ^, that differ
from the Faith: For there is 'One Faith and
one Baptifm into it. Thofe who diifer from this
Faithj differ from the Faith here aflerted to be
One: Thofc, that differ do virtualy condemn
each other, and their Contentions with the Church
are very unreafonable^ if they thought Salvation
might be obtained in Tiny different Scheme, un-
lefs they excluded us alone from all Hopes of
Salvation.
Setting afide therefore this vain Pretence,
as if we ihould be Saved m our own Errors, be-
caufe we are fo charitable as to think, all others
fliall be Saved in theirs^ we ailert and maintain
that Chanty is the Necelfary Companion of a
right Faith , but we deny that it will jultify us
in a wron^ One: To think and to hope charita-
bly of all Men is our Chrijiian Duty, but Faith
can be no Term of Salvation.^ li all Men indif-
ferently in all Piofellions may be Saved : With-
out Charity joyned to the true Faith we cannot
be Saved, for the Gofpel requireth that^Faith^
which worketb by Love; but Ihall we be Savedy
becaufe we think, that thofe, who differ front
us, are in a (late of Salvation f
However this maybe pretended by fome, in
the Mouths of Heretics and ^Unbelievers it muft
found very ftrange and abfurd : The 2{ancoury
* Eph.IV- 5- ^ Gal. V. 6.
Viru-
j^z The Tretence of Smcerkj,
Virulence and Maltce^ which they exprefs againft
the DoBrines of the Churchy and thofe^ who pro-
fefs them ; the ]{age and Cruelty^ with which,
when they have Pomer^ they ever perfecute the
Faith of Cbrtfi^ are flro?ig hidications^ and urt'
ajijrverable Teflimonys of the Charity they bear
us: the whole method of their Proceeding:
their Z^^al and DiJJimulation in oppofing the
great Articles of our Fatth may convince us at
once of their Ingenuity and their Love-, and
their ConduB towards us may ferve to teach^ or
what is rather to be chofen, to warn us what
Treatment we may exped: at their hands.
2. The /^co«^ Exception againft underltand-
ing the great Myflerys of the Gofpel in the
plain obvious fenfe of the Words is the Pre-
tence of Sincerity^ as available not only to ex-
cufe our Errors, but alfo at the fame time to
recommend us to the Favour of God.
Without entring into the Controverfy, as
it hath been managed on both fides the Que-
ftion, 1 fliall rather chufe to confider the Ar-
gument in a more peculiar View as it is em-
ployed in the fervice of Infidelity^ and for a
Foundation 1 fliall lay down thefe general Po-
fitions. That Sincerity^ like Charity^ is required
in a 'Right Faithy but will not juftify in a. Wrong:
That laith and not Sincerity is the exprefs Con-
dition of our Juflification, and therefore the
ftrid: Queftion is, whether our Faith be JRjghty
not whether it be Sincere ; or rather firft whe-
ther it be rights and then whether it h^fincere.
Sincerity is not peculiar to our Faith: It equaly
regardeth all the Parts of our Lives, and fland-
eth
Difficulty s attending it, 14.5
eth in Oppofition to all PaJJion^ Prejudice^ felf
Inter f ft and Partiality : It fuftereth no Mixturesi
it admitteth of no Alloy ^ and endureth not
the leaft Byafs of AfFediion : It is joyned
with Simplicity^ and derived from God: and
our ^^ejoycing^ like St Paul's^ muft be this^ The
Teftimony of our Conjcience^ that in Simplicity and
Godly Sincerity^ not with flejhly Wtjdom^ but by the
Grace of GOD we have had our Converfation in the
World, To which we may very properly add the
following Words of the Apoflle ^for we are not
as many^ which corrupt the Word of GOD, but as
of Sincerity^ but as ofGOD^ i» the Jigbt of GOD
/peak we m Chri[i.
There are in this Pretence of Sincerity as
apphed to Herefy and Infidelity thefe two Dif-
ficulties,'w\\ic\i deferve the Confideration of all,
who rely upon it themfelves, or judge of others
according to it.
The firfl is the very fuppofition, that in all the
different and oppofite Opinions fet up againft
the plain and uniform Doflrines of the Churchy
thofe, who hold thefe Opinions, are Sincere ac-
cording to that Jimplicity andCodly Jincerity men-
tioned by St Paul. The fecond is, That fup-
poling this, whether they are thereby jullified.
I. For the firfl, it is a very hard fuppofitiony
and cannot be generaly applied to all thofe who
embrace different Opinions, efpecialy if we
confider that thefe different Opinions are fo
many Deviations from the Faith, and that St
Paul afcribeth all fuch Deviation to the Cor-
« z Cor. I. iz. b I Cor. II. 17.
ruption
14-4- Sincerity how far a'vailahle.
ruption of the Mind: to Prtde^ to Coveteoufnefs
and Senfuahty, and then fuppofing the Devia-
tion, the Jincerity is deftroyed. Thefe all laid
together are Difficulties againft the fuppopnon of
true Jincerity in the Oppofers of the Chriflian
Faitb^ which deferve to be confidered before
it be granted; but admitting for Arguments
fake, and Juppojing the Adverfarys of our Faith
to be all of them to a Man, every one fincere
and upright in his Heart, we are next to confider,
2. What it will avail.
To fay that Sincerity will recommend us to
the Favour of God, whether we embrace Truth
or Errory is a Propojition of that Latitude^ as not
only to deftroy the whole Covenant of the Go-
j^^/, but the Principles of Natural ^ligion alfo,
and to confound the difiin^ions of Goo^ and
To reftrain this to fpeculative Truth alone
■will not remove the Difficulty, as long as Men
may be fncerely engaged in Pra^ical Errors
from a wrong /peculation of Moral Truth. The
Truths oi Morality are of a Jpeculative as well as
a praBtcal Nature, and mull be confidered in
the way of Theory y before we enter upon the
PraBice of them, for the truth of our PraElice
will depend on the jujinefs of our fentiments :
The Opinions that have been maintained, that
thefe Truths are not Eternal^ "unvariable and
Umverfal, are undenyable Arguments, that Er-
ror may be followed in PraBuey and that the
Maintaincrs of thefe Opinions and thope^ who
praHife accordingly may be i^fincere^ as any that
differ in meer fpeculative Points.
If
of Tragical Errors. 145*
If it fhall be {aid, that ?raUtcal Errors are
Inconfiftent with Jincerity^ it is readily allowed,
but this cannot be urged by the great Patrons
o'l fincer'tty againlt thofe, who maintain Virtue
and Vice to be of Arbitrary Confittution accord-
ing to the prevaihng Cujioms^ Laws or fenti-
merits of different Nations, In this Cafe thofe
mull h^Jincere^ who pra^ife, according to their
he/i Notions of things, and he that doth a real
Ftrtuous AOiion, may according to i\\Q Judgment
of his Country be guilty of a Ftce^ and his Confcience
fuppofing itfincere^ will reproach him according-
ly. In w\\2Xftate the Is^ltgion ^nd. Light of Na^
ture muft be upon thefe luppofitions is eafy to
difcern: Nothing can be ^a;^^ and c^r/a/w, and
the great Dutys of Morality lliall no longer de-
pend on their own Eternal and Unalterable Ve-
rityy but upon the Cuftoms and Opinions of Men:
In thefe Opinions^ how Erroneous fbever, where
they are National^ Men may htfincere^ as having
been bred up in them, and confequently^/icm/^j^
fliall juftify in Errors of PraHue as well as in
Errors of Faith:* This Reafbning holdeth as
ftridlly in one Point, as the other^ and if it be
difallowed in the One^ it cannot be admitted
in the Other.
There is, as 1 apprehend it, a greater Faulc
in not ajfentmg to, and in miflaking or differing
in fpeculattve Points, than is commonly ima-
gined : All Truths are in fome fenfe of a Moral
nature^ and yvQre fpeculattve Truth of no Confe-
quence, Itill it argues a Pravity oi Mind not to
affent to any Truths., much more to contradiB
them i we muft confider our Capacity as well as
K J^ght
146 of Speculathe Toints,
^ight o^ Judging: and we muft be fuppofed qua-
lified to enter into the abftrufeft Enquirys, or
we muft not prefume to determine againft them.
Otherwife if we are not able to judge for our
felves^ our Judgment muft be directed by others^
and he^ that in fuch a Cafe will oppofe his Pri-
vate to the Publtck Judgment and Authority,
will be condemned as an Objlinate and Partial
Man ', and let him be never fo fincere^ even as
fincere^ as Ignorance and Blindneft can make him,
ftill his fincerity mil not avail him, but will be
refolved into a Blocki/h Incapacity to difcern
the Truthy or an Objlinate Perverfnefs in not ac-
knowledging itj whenever he pretendeth to pafs
^ny Judgment upon it.
It is commonly fuggefted that Matters of
Faith are Points oi Speculation^ in which we may
Jafely differ^ provided we are fincere in our
fearchesy 2Lnd our prefent Perfuafion-, li Articles of
Faith were propofed only, as fb many Problems
of no Confequence in the Determination of them,
there might be fbme Colour in thefe fug-
geftions ; but as they are Truths propofed by
God Himfelf of the higheft Confequence to
his Glory and our Salvation^ it will be of equal
Confequence how we believe : and it will prove
but an Indifferent Plea, that we cannot believe
them, or that we do fincerely disbelieve them :
where God requireth our Aflent we can enter
no Plea for our Denyal or ContradicStion. Cha-
rity andfincerity muft accompany our Faith, and
what muft fo Indivifibly go along with a l^ight
Faithy will not avail to our Jujlification in a
Wrong, This Sincerity is a Conftant Difpofition
to
Gofpef Sincerity 147
to Truth and Goodnefs, and an Uniform Pradtice
anfwerable to fuch a Dif JDofition : It is indeed
the Uprtghtnefs and Integrity of our Nature,
and, when the Patrons of it will clearly ftate
what failings are confiftent with it in this our
lapfed Condition fo as to pjlify a Man in his
Errors^ then, as Errors themfelves are a Fail-
ings they will only prove, that one Failing can
juftify another : and whether the prefent Oppoji-
tton to the Truths that is to the Faith as we pro-
fefs it, proceedeth from any oihtx: Jincerity^ than
zfincere Hatred of it, muft be left to impartial
Men to confider.
After all. Sincerity is none of the Terms pro-
pofed for omjuftificatton'. It is equaly required
in all om Approaches to God, and in every Dif-
charge of our Duty: It fitteth and prepareth
us for the Reception of Divine Truths, when
offered, but will never juftify us independent
of thofe Truths, or in our Denyal and Contra^
did:ion of them. And it may be of ufe and In-
llrudiion to us to confider how Sincerity is ap-
plied to Faith in the Scriptures-. And this I hope
will fatisfy and compleat this Argument.
Smcerity in the Go (pel is oppofed to Hypocrify^
as it refpedeth the Perfons believing^ and to all
mixture oi Error with the Truths as it refped:eth
the DoHrines to be believed: And it is as ftndt-
ly required, that the DoUrine be uncorrupt^ as
that the Believer ht Jincere : If then the DoEirine
be not fincere^ the fincerity of the Perfon who
holdeth it will not avail.
K2 On
1
148 refpe&s hotWaith and
On our Part therefore ^ holding the Faith^ we
muft hold a good Confaence alfb, or like thofe,
who put It away^ we Jhall make Jhipwrack of the
Faith. The '' Mimflers of Chrtfl efpecialy, and
Stewards of the My fiery s of GOD muft ''hold the ^,
l^yflerys of the Faith in a pure Confcience, |
With refpecS to the DoBriney together with "
^ a good Confcience and a Fure^ we muji hold fafl the
form of found Words ^ and keep that good Things
that facred Depofitum^ which was committed to us,
^Holding fafl the faithful Word, as we have been
taught, (or according to the Jiated DoBrine) that
we may be able by found DoUrine both to exhort and
convince the Gainfayers. And befides Jhewing
himfelfa Pattern of good Works, Titus is required
alfo ^ in DoBrine to Jhew Uncorruptnefs, Gravity,
Jincerity : found fpeech, that cannot be condemned :
here IJncorruptnefs and Sincerity are words of
the fame force m the Original, fignifying the un-
fullied Furity and Integrity of the Gofpel, in op-
polition to all Heretical Mixtures, and Corrupt
^alterations. And found Speech, found DoBrine^
and the form of found Words fignify the wholefome
untainted falutary Truths of the Gofpel, that
s Grace of God, which bringeth Salvation. And
therefore, if ^ any Man teach otherwife, and
confent not to wholefome Words, even the Words of
our Lord Jefus Chrtfl, and to the DoBrine, which is
according to Godltnefs, even ' the Faith, which was
once delivered to the Saints, he is proud knowing no-
a I Tim. I. 19. b i Cor. IV. i. c 1 Tim. III. g. d z Tim.
I. 13, 14. e Tit. I, 9. / Tit, II. 7, 8. g vcr. 11. h 1 Tim.
yij h 4. » Jude, ver. 4.
thing :
a good Confcience^ 149
thing : There is the more reafon for thefe earn-
efi and folemn Injunclions^ becaufe '^ the time rvill
come J when they will not endure found DoBrine^ and
fuch as were the Cretians^ ^mufh be rebuked Jharp-
lyy that they may be found in the Faith.
Sincerity of hoUrine is fo conftantly joyned
with fincerity of Mindy that in the Scriptures a
good Con fcience and a corrupt Faith are never ioxix\(\
together. Truth dwelleth With fincerity y hMf^Lies
are fpoken in Hypocrify ; and tho" we cannot
know the Hearty yet if we judge by the dt-
region of thojey who had the dijcerning of Spirits y
we fliall find, that in his firft Epiftle to Timo-
thy ^ the Jpofile afcribeth perverje Difputings to
Men of Corrupt Mtndsy and in his fecond ^ fpeak-
ing of thofe, who refifi the Truthy he compl-eteth
their Character by calhng them Men of Corrupt
Mtndsy reprobate concerning the Faith: And the
Apoftle hath further afllired us, that ^when Men
give heed to feducing Spirits and DoBrine ofDevilsy
God will fend them a firong Delufiony that they
Jhould not only fpeak^ but alfo believe a Lye. But
we s know that no Lye is of the Truthy and may
both ask and anfwer the Queflion with St John.
Who is a Lyary but he that denyeth that Jefus is the
Chrtft. 1 have little Hopes of convincing Infi-
delsy or thofe^ who think they may believe as they
pleafcy which amounteth to the fame thing as
Misbelieving or not Believing at all; For this
Principle of Sincerity thus applied taketh away
dzTim. ly. 3. iTit. I. 13. c i Tim. IV. z. d i Tiin,
VI. 5- e 2 Tim. III. 8. / i Tim. IV. i- a Theflal. II. ii, i*.
g J JohnlJ. zijii.
K3 all
1 5-0 jufltfieth not in Error.
all DlflinUion between true and falfe J^eligiorij
and rendereth a Man fatisfied in his prefent
Sentiments, be they what they will, whether
he hath already fet up his reft, or whether he
be all his Life long enquiring without any fet-
tled Perfuafion, unlefs perpetual Doubts and
"XJncertaintys, or the prefent Apprehenfions of
the Mind may be called a Perfuafion.
But I have httn fb large upon this Head to
arm and defend Believers againft the wi!y Arts
and Sophifiry of" thefe Seducers : if their Prin-
ciple be true both %)nity and Necejfity o^ Faith
are deftroyed, and Salvation is put on another
Foot, than the Go/pel: The Terms propounded
by the Scriptures are vacated, and then we
muft be Saved not according to the J^ord of
God, but to thefe Men's Devices. But thofe
Arguments muft be inconclufive, which are
built upon fuch falfe Suppofitions, and all this
pjaufible Pretence of Sincerity is nothing, but
an empty Notion confidered in itfelf, and a de^
flruclwe Device^ applied to the Faith of Chriji :
We are the trueft Advocates for Sincerity^ who
both allow it, and injiji upon it. That Faith is
not right which is not fincere^ and, to hold the
Truth in Hypocrify is to change the Truth of God
into a Lye. But will Jincerity therefore, fup-
pofing it employed in the fearch of Truth jufti-
fy us in Error > What at moft can but be plead-
ed in Extenuation and Excufe is but a weak Title
to the Favour of God.
In the AB:s we have three very remarkable
Inftances of the Acceptance o{ fincere Perjons^ as
fuch : tm of them in the fearch of Truth : the
third
Cafe of ^he'EunuchyCorndmSy 15-1
third as he thought, in the full Poffejfion of zV,
and when thefe general Patrons of Sincerity can
produce any Parallel Cafes, we fhall expecSt to
find the fame, or fome anfwerable Evidence of
their Acceptance,
T\iQfirJi Inftance is of the Eunuch, who had
been at ""Jerufalem for to Worfhip, and in his re-
turn was reading the Prophet Efaias ; and as he
was fearching after Divine Knowledge he was
led into it by Philip, who was exprefly fent
unto him by the Spirit for that Purpofe.
The fecond is of Cornelius ^ a devout Man, and
one that feared God rvith all his Houfe, which
gave much Alms to the People, and prayed to God
alway. This Perfon alfo was in fearch of Truth,
and in a perfedt Difpoiition to find and em-
brace it : He gave the higheft and moft un-
doubted Marks of his fincertty in his Prayers
and his Alms: and they came up for a Memorial
before God: The Confequence was a Command
by an Angel to fend for Peter, who Jhould tell him
what he ought to do. Thus God who is no Re-
fped:er of Perfons, whether they be Jews or
Gentiles, accepted this Centurion, who fear-
ed Him, and worked Righteoufnefs, and fb
accepting him was pleafed to call him to a
State of Salvation. From thefe Inftances it ap-
peareth that the fincerity of thefe Perfons did
not give them any flrid: Right or Title to Sal-
vation, but in order to their Salvation our
Blejfed Lord was pleafed to call them to the I^noW'
ledge of his Grace, and to Faith tn Him.
a Afts VIII. Z7, &c. b Ads X, i , x, &c.
The
1S^ cind St Paul.
The third Inftance is of St Paul^ who was a
mo^ jealous and fincere Perfecutor of the Church
oiChnft^ and this Perfbn was not in fearch of
Truth, but fixed as he thought, and fettled in it.
For his Character, u4B. 24 1 6. Herein he exercifed
himfelf to have always a Confcience void of Offence to-
ward God and toward Men ; and therefore he
might well declare, as he did ^ That he had lived
in all good Confcience before God according to
the Jews Religion in which ^he profited above
many J that were his Equals : " Concerning J^al^ if
that be any marJ^ of fmcerity^ perfecutmg the
Churchy touclmig the Law Blamelefs. Yet all thefe
availed him not : For this Proof o^Yiis fncerity^
having been before '^ a Blafphemer and a Perfecutor^
he calleth himfelf the chief of [inner s^ and ^the leaji
of all the Apofiles^ not meet to be called an Apojlle^
hecaufe he perfecuted the Church of God: The
J^ghteoufnefs which is of the Law he difclaim-
eth as infufficient to Salvation^ and prayeth,
that ^je may not be found m his own ^i^hteouftiefs,
7vhich is of the L aw^ but that which is thro Faith ^
the l^ghteoufnefs^ which is of God by Faith. To
what purpofe then ferved his Jincerity? not of
it felf to jujiify^ but to guide him to the only
means of Jufiification^ even to the fame Jefus^
•whom he ^had perfecuted: He was called and con-
verted by Chrifk himfelf to preach that Faith ^
which ^ he once perfecuted and deflroyed: and him-
felf has told us, that he ' obtained Mercy .^ hecaufe
he did it ignorantly.^ and in "Unbelief
a Afts XXITI. I. h Gal. I. 14. c Phil. III. 6. d i Tim. I.
13, 1^ ciCor. XV. 9. /Phil.111.9. iAftsIX.5. A Gal.
J. 23. » I Tim. 1. 13.
His
Of J^anety in Religion. 1 5*3
His Jincertty is undoubted, and his CharaSler
in all parts anfwemble to it, yet of it felf it had
been thro' its EffeMs the l^afon of his Condemna-
tion^ not of \\\sJufiificatton: To conclude, this
Apojlle hath unanfwerably argued that neither
by the * Moral, nor Ceremomal Law could any Flejh
be favedi Jince ^ all have finned and come jh or t of the
Glory of God. He that refteth upon either relteth
upon his own Merits, and his fincerity how
great foever, is, hke his Morality blemifhed
with fome Sins at leaft, moll certainly with ma-
nifold Infirmitys. The Doctrine of fincerity
thus conlidered is inconfiftent with the whole
Terms and Tenour of the Gofpel, and can re-
ceive no Countenance, but fi-om the Infidel and
Pelagian fcheme.
3. The third Pretenfion againft a determi-
nate agreement in Faith, and the Scriptures,
which deliver it, is this, That God is better
pleafed and more glorified by Variety then Uni-
formity in Religion.
In the Creation indeed God is glorified by
Variety, and it is an Argument ot his infinite
Wifdom and Power, that he hath made not
only fo many Creatures but fo various, when
every Denomination of Being is different from
the reft, and the Numbers of them are counted
hy ih.Q\v Variety, And if God were as greatly
glorified in Variety of Religions, as by the Va-
riety of his Creatures, there might feem fbme
faint (hadow of a Pretence in this fanciful Sug-
geftion. But there is a great difference be-
« Rom. Gal. pafilm. h Rom. III. ij.
twecn
I5'4' The Vanity of the Tret ence.
tween God's VroduUions and Man's Conceptions':
J{eligion refers to God, who is One:^ and to
Truth, which is alfo One^ and therefore we can-
not think of God diverfly and truly at the fame
time. Here contrary (Opinions cannot be al-
lowed, nor can J^eligion confidered only as a
Science admit, what no other Science admits,
different Theory s^ and all equaly true. Diverjity
in our feveral Syflems, when we would frame
and adjuft the whole Order and Procefs of the
Creation, proceedeth from nothing but our
Ig?iorance and Prefumption : And different
Schemes of J^eltgion, where we depart either
from the Light of Nature or from exprefs 7^-
velatton^ are only fo many Arguments of our
Ignorance and Weaknejs : This was evident in
the variety the Heathens had, both of Gods and
J{e/igionsy and is no lefs evident in the feveral
Herefies oi' Chrifltans . And is this indeed the
way of plealing and glorifying God by a va'
rious Profeffion of the Faith? as if God was
pleafed with Error, and his Honour more pro-
moted by differing from, than by agreeing in
the Truth. And tho' it is faid, that the Minds
of Men are as variom as their Faces, yet when
Truth is the Obje^, they muft be of one Mindy
and variety only argueth the perverffty and de-
pravity of our Nature, God is glorified not by
the variety of our Thoughts, but by the Truth
and Union of our Sentiments, by the ^ cafiing
down Imaginations, and every high thing, that
exalteth it felf againji the I(nowledge of God, and
bringing into Captivity every Thought to the Obe-
dience ofChrifi.
« 2 Co?. X. 5. So
Variety of Religion from 15-5-
So far as Variety m Religion is pleaded for
and recommended in Chrijitan Country s, not
with regard to different Opitiions in fpeculative
Points of an indifferent Nature, but with regard
to the great Articles oi Faith this mny be a fuf^
ficient reply: But fo far as thro' the manifold
Wifdom and Difpenfations of God Variety of
Religions have fucceeded in the World, and
fubfiited at the fame time in different parts of
the Earth, the Argument in this View deferves
a more particular Confideration, both as it
may be drawn to bad Purpofes, and applied to
excellent good ones ; and from a juft Confide-
ration of it we fhall find no Encouragement for
Errors and Herefys in Religion, but great and
glorious Occafions to vindicate the Goodnefsy
and adore the Infinite Wtjdom^ Jujiice and Mer-
cy of God.
There rfre two things chiefly to be Confider-
ed : The different Capacitys and Abilitys of Men
in all Countrys over all the Earth, and the dif-
ferent Degrees oi Light which God hath afford-
ed Mankind in the feveral Nations and Ages
of the World.
From the different Degrees of Light which
God hath afforded Mankind, there arifes a di-
verfity of J^eligion and Obligation^ and from the
different Laws and Difpenfations given, we may
reafbnably conclude, that God will accept of
every Man according to the Difpenfation, under
which he lived: And if God hath in his Infi-
nite Wifdom and Mercy provided for the Sal-
vation of Mankind in all Ages notwithftanding
the great Weaknefs and Depravity of their
Nature,
I s6 the Var. ofGo'D^s Difpenfat,
Nature, his Goodnefs is abfolved from all the
Blafphemous Charges oi Impious and Foolijb Men,
fince He never hath been wanting to Mankind,
but Mankind have been only wanting to them-
felves.
If we confider Mankind as under th^Law of
Nature alone, it will not be material to difpute
whether this Law and the Obligation of it, as it
refers to God, is made known by the meer
Light of Nature, or by any Declaration from
God: The Light of Nature difcovering the
Obligation^ and awakening the Confcience, is an
Internal Revelation, and if Man does obey
this Law^ no doubt he fliall be accepted in it.
If we confider Mankind as under the Law of
Nature given and enforced by I^evelation and
a feries of Communications between God and
Man, we fliall then difcern the great Goodnefs
of God to Mankind in all Ages from the Crea-
tion of the World ; In the State of Innocence^
the Scriptures afliire us, God revealed Himfelf
to our firft Parents, and when they had fallen^
He revealed Himfelf again, at once pronoun-
cing y^^^w^w/ on them and promifing P«r/:/o« to
them ; Upon the Terms of that Promtfe He re-
ceives all Mankind, and all his fubfequent Reve-
lations were given to preferve the Knowledge
of true Religion, and to renew and make
known this Promife till the full Revelation of
it by the Coming o^ Chrifi. From j^dam unto
Noah the Knowledge of it was eafily preferved,
from Noah unto Abraham likewife it muft be
known: from Abraham and his Defcendants
the Children of IJhmael and j^eturah it would
fpread
His Goodnefs ^vindicated 1 5-7
fpread over many Nations in many great and
extenfive Branches : That notwithftanding
thefe gracious Revelations from Noah unto
the time of the Patriarchs the World degene-
rated, and fell from the Knowledge and Wor-
fhip of the true God into Idolatry^ this is na
Impeachment of his Goodnefs-, If Men will fin
and tranfgrefs, they draw the Confequences,
be they what they will, upon themfelves. Af-
terwards (as God had chofen Abraham and his
Seed) the Children of Jfrael were a perpetual
Monument of his true Religion, and a Vifible
JJJurance of his Promife^ which in fijcceeding
Ages was ftill more clear and exprefs, that it
Jhould be performed^ as they are now a living
Tejiimony^ that it // perfomed. In other Na-
tions the Knowledge of God was lofl thro' their
own Corruption, in this of the Jews it was pre^
ferved: and preferved with Difficulty by frequent
Corrections and Admonitions, by a Courfe of
fevere Judgments, and great Mercys, and by
a fucceffion of Prophets, till this People were
become perfecStly averfe to Idolatry^ and then
as they were difperfed over many Regions of
the World, the Providence of God afforded
Mankind new means of Inftru6tion in all parts
of tTieir Difperjion^ and all along from the time
ofMofes unto Chrifi a door was left open to re-
ceive the Gentiles into the Church of God, as it
ftood in the Days oF Noahy fo that in no Age
hath He left Hm [elf without Wttnefs both Na-
tural and 1^vealed-y and if Men will not attend
to the Natural Teftimony, it is no Wonder
tiiey fhould negled:, and fo negleding entire-
1 5*8 again ft thoje, who
ly lofe the revealed: but the Goodnefs of God is
abfolved, and if they />m^, they peri/h by their
own Default.
If we place the Argument in another Light
with refpedt to thofe, who admit of no l^ve-
lation, then we muft fuppofe the whole World
to be under no other Religion, than thatof iV«-
tursy and by their Natural Strength they muft
fland or faU. According to thefe Men the Light
of Nature is fufficient of it felf, fo clear and
full as to need no other to inform and dired:
them in their Duty, and if they will ad: againft
it, and in defiance of it, they are without Excufe,
Look upon the Heathen World in this View,
and fay, if they perifh, how is the Goodnefs of
God concerned to interpofe > Upon this fiip-
pofition Man muft be left to the Light of Na-
ture alone, no J{evelation or Supernatural Af-
fiftance is allowed, and the Light of Nature
being fufficient^ thofe that Sin againft it, are
felf condemned 'y So that if no Revelation had been
ever given, and Men had been Univerfaly Tranf^
greffors, and Death and Mifery be the Confe-
quence of their Tranfgreffion, what have they
to plead ? while they acknowledge the fufficiency
of their Guide and refufe all other Affiftance,
they abfolve the Goodnefs of God. What is it
to them, whether God grants a "Revelation to
one part of the World, and denys it to an-
other? they believe He hath granted it to none.
They reft upon the Light of Nature alone j and
it can be no Injury to them, that a I{evelation
is vouchfafed, (tho' it is not wanting to thofe,
who can fee by the Light of Nature without it)
lince
reje6i Revelation, 1 5-9
iince it may be greatly dejireahky where wretch-
ed Mortals wander on in the Dark, and are
not able under the Condu(St of that Guide alone
to recover the right way.
Allowing the fufficiency o£ this Guide their Con-
demnation is jujiy who forfake it, Allowing the
injuffictency of it the Goodnefs of God is greatly
manifefted in giving us a new and fupplemen-
tary Lights whereby our Natural Lizht is clear-
ed up, and reftored to its Original Brightnefs,
and tho' thefe Men will not allow the Scriptures
to be infpiredy yet we will take them for our
Gutdey and leave them to the beft ProducStions
of Natural Lights that ever appeared in the
World. Upon the Foot of l^evelation, we al-
low that there hath been a Variety of Reli-
gions anfwerable to the feveral Difpenfations
of God to Mankind. We will call the Religion
of ^dam before the Fall pure Natural Religion
with one Injunction added, which the Li^t of
Nature would direct him to obey. After the
Fall his Rehgion was ftill Natural Religion
with the inJHtution of Sacrifices added : and fuch
was the Religion of Noah^ and of all the World
unto Mofes : A J^velation indeed is all along
concurrent with it, but that alters not, it only
enforces the I^ligion of Nature : The ^ervs had a
pecuhar Difpenfation given them, which af-
fected no other People, any further than as it
comprifed the Patriarchal Religion. That is the
J^eligion of all the World befides, and where
the revealed part of it is loft, there the 'Religion
oflSi2itmQjlands alone, and as before, all Nations
might be accepted, who walked according to
the
i6o Mahometans^ ^c,
the Patriarchal^ or Natural Religion, all People^
who have no Revelation will alfo be accepted,
that walk according to the Light of Nature^
not in Fiolation^ but in Obedience to the Laws
of God as delivered in Natural Religion.
But where a Jievelatton is received, there we
think our felves obliged to obferve all that we
find commanded in it, to believe what that l^ve-
latton requires, and to do what it commands,
both with regard to Natural and Inflituted Re-
ligion, and upon this Faith and Obedience we
do ground our Hopes o{ Salvation. Whether
"Mahometans^ Indians^ or any Denomination of
Heathen will be accepted is a Queftion we can-
not refolve, much lefs can we prefume to fay
that God is obliged to accept them. If their fe-
veral J{eligions carry nothing in them deftrucStive
of the Law of Nature., and thefe People feveraly
live in a juft Conformity to it, they are fo far
upon the fame Foot with the reft of the World,
who had nofpecial Revelation vouchfafed them.
This however is not the Cafe of the Mahome-
tans^ for they pretend to a 2{evelation., and op-
pofe their Alcoran to the GofpeL And with re-
ference to them^ as Superflition and Cruelty over-
fpreads the Mahometans., and as Idolatry the In-
dians and other Heathen., we mull refolve the
Acceptance of the Befl among them into the Un-
covenanted Mercys of God.
From the feveral Difpetifations of God we
may pafs now to the different Capacitys of Men,
confidered as another Argument for Variety in
Religion. But it doth not appear to me, that
God fuits Religion, either Natural or J^vealed,
to
Different Capacity s, 1 6 1
to the different Capacity s of Men. The Obligation
in Both is Univerfal and %)mform : Umverfal to
all Mankind in Natural Religion, and Univer-
fal to all, to whom a J{evelation is given : There
are not in Natural or Revealed Religion diffe-
rent Jets ol Truths to be believed, or of Duty s
to be pradticed by the Vulgar and the Learned^
but all are equaly obliged according to their
Ahilitys^ Leifure and Opportunitys to know^ to be-
Iteve^ and to do them : This will not create
a Variety of Religion, it only fuppofes 2i fur-
ther and Jhorter Progrefs in learned Enquiry s,
but admits no differences in the great Articles^
whether of Faitb^ or PraUice. Faith is ever Ob-
jeBively One^ and the Lavo of Nature is always
ihefame, and Religion varieth not accordnig to
Mens Capacity SI but God will have a Regard
unto tbem^ as He alone knorveth the Hearty and
whether Men have negleBed or improved their
Opportunitys of Knowledge according to their fe-
veral Abtlitys.
In all the Variety of Mens Parts and Abilitys
here is no room for Fjrror in Oppofition to
Truth ; From Infancy to Manhood we encreafe
in Underftanding as well as Stature, and when
we are grown up fome are taller, and fbme are
more Knowing, than others, but ftill, as all
are equaly Men^ what all do know mult be
equaly Truth. There is no difference but in the
Degrees of Knowledge, fome may know more
than others, but the Knowledge of all muft
center and end in Truth: In Natural Rehgion
and l\evealed^ nothing, but Truth muft be ad-
mitted and profefTed, whatever difference there
L is
i6% Degrees ofTerfeciion
is o^ Knowledge^ there muft be no ContradlUion
to Truth. There is a growth in Chriflian as well
as in Natural Knowledge, and thole, who are
newly converted, are confide red by the Jpojiles
as ^ Babes in Chrifi ; The Apojiles adapted their
Teaching to the Progrejs and Capacity of their
Hearersy and St Paul tells the Corinthians^ he
JpaJ{e unto them even as unto ^ Babes tn Chrtjl ; and
in the '^ Epiflle to the Hebrews the Apoftle mark"
eth out our Progrefs in Chrijitan Knowledge from
the firft B^diments until we come to Perfe^ion^
reproving at the fame time the llownefs of
their Proficiency : The Prificiples of the Do^rwe
of Chrifi are fuiiicient for thofe^ whofe Capacity s
and Opportunity s will carry them no further
than a plain Catechatical Knowledge, and while
they continue in the Truth^ they are ftill going
on in the right way, and will be accepted of
God. But whatever the degree of our K^iovo-
ledge and PerfeBion is, we may remember the
j^poflles Admonition, to go on unto PerfeBion^
and as St Peter exhorteth, to '^grow in Grace^ and
in the Knowledge of our Lord Jefm Chrifi ; and a-
gainft all arguing from difference oi Capacity for
variety of J^ltgions we may allege thole excel-
lent words of St Pauly be our Progrefs and Ca-
pacitys lefs or greater, ^ Neverthelefs whereunto
roe have already attained.^ let us rvalk by the fame
^hy let us mind the fame things.
Should we fuppofe never fo many Grada-
tions in Mankind, io many, as intervene from
* I Pet. II 1. b \ Cor. Ill T. • Hebr. V. J J, &c. VI. i, 2^
d a Pet. III. 18. e PhiMlI, 16.
a meer
in Knowledge, 1 6 ^
a meer fuperiority above Brutes to an j^pproxima-
tion to Aniels^ It ill if we fuppofe Man to be a
J{ational Creature, and J^eafon to be the fame in
all, 'Truth muft ever be its ObjeB^ and no Devia-
tion from it in PraBice or Opinion muft be al-
lowed. We are taught, (and I may ufe it for
Illuftration) that there are different Orders of
Angels ^ as there are different Orders of Men ;
and we may prefume, that in Heaven^ tho' it
be not fo upon Earthy they, who excel! in 'Dig-
nity excell in %)nderjianding alfb, but ftill what
Variety foever may arife from ihQin fever al Or-
ders, and how Beautiful foever the Afcent may
lliew from one Degree of a fublime Underftand-
ing to another, till it reaches from the lowefi
Order to the highefl Knowledge a Created Na-
ture is capable of receivings and able to fujiainy
ftill it is Truth, which afcends thro' all the De-
grees, from the meane/l J^eafonable Creature upon
Earth to the Angels of the Prefence before the
Throne of God. Good and Evil, Truth and
FalJJjood divided the Angds of Heaven, and with
refpedl to Heaven and Eternal Happincfs, ^^^^e
will divide all Mankind at the laft Day: The
Light of Nature is nothing but the Manifefla-
tion of Truth, and the Light o^ Revelation is the
fame : J^velation teaches what the Light of Na-
ture could not difcover, and therefore obliges
thofe only, to whom it is propoled, and it is a
great and gracious Confolation, that with re-
fpedt to the fublime Myfierys of our Faith, Com'
par ative Ignorance will never hurt us, if it pro-
ceeds not from fbme NegleH or Abufe of our
Faculty s j But a Variety oi' Errors and Oppofitions
L 2 of
164 -^^ T^aryingfrom Truth,
of Science falfely fo called^ which are firft devifed,
and afterwards pertinacioufly maintained by
thofe, who arrogate to themfelves a fuperio-
rity of Underftanding above other Men, theje
are the Dangerous ^cks on which Proud and
Conceited Spirits makejhipwrack of their Faith and
Salvation.
Whatever Variety of Religion may be admit-
ted according to the various Difpenfations of
God, no Variety o^ Error can be allowed. Reli-
gion in a State of Innocence, as to the Form and
Manner of it, is different from what it is in a
State of Sin^ and the Religion o^Noah was dif-
ferent as to its Forniy from the Religion of Mo-
Jes : and the Religion of the Gofpel is different
from Both; But ftill there is Truth and nothing
but Truth in AU\ And then tho' Variety of true
Religions have prevailed j and it furniflies a
Beautiful Scene to behold the different Degrees
oiLight^ which God hath vouchfafed to Man-
kind in all Ages, and in divers Countrys, yet
ftill no falfe Religion, nor Faljhoodm Religion
can be admitted to diverfify the Profped:, and
contribute any thing to the Delight of Man, or
to the Glory of God.
So far as Variety is confiftent with the truth
of Rehgion, the Chriflian Church hath ever been
diverjified in the feveral Branches of it: in the
fundry Forms and Ceremonies of its Worjhip^
but not in its Faith and Doctrines is this va-
riety to be difcerned. Every Nation hath its
peculiar J^tes : they differ without difagreeing,
and while they are diflinguijhed by their feveral
Ufages, they are united in the fame great Arti-
cles
Unity recommended. 16 s
cles of their Faith. The Church of J^ome is no
further true^ than She agreeth with the Primi"
live : All her variety is h^r Jhame and her error.
But while the Patrons of Latitude admire and
recommend their boafted variety^ we fhall ftrive
moft truly to promote God's Glory by Unity
and ^greementy ' endeavouring to keep the Vnity of
the Spirit in the Bond ofPeace.^ as long as we are
perfuaded of the unfpeakable Mifchiefs of He-
refie^ and Divifion^ and are ajGTured by the A-
pojikj that ^ there is One Body^ and One Spirit^
even as ye are called in one Hope of your Calling :
One Lord.^ One Faith^ One Baptifm : One God,
and Father of Ally who is above all^ and thro' ally
and in you all.
From thefe Exceptions to it, we may more
afluredly learn the ab folate Neccffity of agree-
ing in one determinate Senfe with regard to the
grQSLt Articles of om Faith : There is no other
way to avoid "^ Confufion and every evil Work^ and
we muft be like minded.^ ^ That we may with one
Mind J and one Mouth giorifie GoD^even the Fa-
ther of our Lord Jefus Chriji : Otherwife inftead
of being Stedfafl in the Faith, we fhall either be
Infidels^ and deny it, or Hereticksy and contradi^
it, or like ^ Children tojfed to and fro with every
Wind ofVoUrine, But let us, my beloved Bre-
thren, think of thefe things, and confider what
hath been faid, and the Lordgiwe us a right Un-
derflanding in all Things,
a Ephef. IV. i. ^. v. 4, f . c Jam. III. \6. d Rom. XV.
5,6. e Eph. IV. 14.
L 5 Now
i66 Conclufion.
Now to the Holy, BlefTed and Undivided
Trinity, the Father, the Son and the
Holy Ghost, be afcribed, as is moft due,
all Honour, and Power, all Adoration and
Bleffing for Ever and Ever, Amen,
SER.
(i67)
SERMON V.
Preached ^pr. 3. 1719.
I Cor. IL 13.
Which Things alfo we Jpeak^ not in
the Words^ which Ma?is Wtjdom
teachethy hut which the Holy
Ghojl teacheth.
ROM the eleventh verfe it
appeareth that no Man know-
eth the Tbirigs of God : the
Purpofes of his WtU^ and the
Secrets oi his Nature: Thefe
are revealed to us by the
Spirit jwhofearchetb all tbingfy
even the deep Toings of God. As our own
Thoughts, till difclofed, are known to no
Man, befides our felves, as our own Spirits
only are confcious of them, and not the Spirits
- ^^
OS,
1 68 The Omnifcience
of other Men, even fo tbe Things of God know-
€th no Man J but the Spirit of God.
The Comparifon holdeth moft ftridtly, as
the Jpojile puts it with refped: to Men : among
them no Man knoweth anothers Thoughts,
much lefs can any Man know the Secrets, which
belong to God ; but it doth not hold in the
Reverfe, For tho' no one but the Spirit know-
eth the Things of God, yet the fame Spirit^
which fearcheth the deep Things of" God,
knoweth the Things of Man alfo, and fenrch-
eth all the deepeft and moft inward RecelTes of
his Soul, and we may juflly apply to the Holy Spi-
rit what the Apoftle afferteth of the Word of God,
'' that He is a difcerner of the Thoughts and Intents
of the Hearty hi either is there any Creature^ that is
not manifefl in his Jight : but all things are naked
and opened unto the Eyes of Him^ rvith whom we
have to do.
This Attribute oi Omnifcience is truly incom-
municable, and may be confidered as challenged
by, and afcribed unto God in general^ without
any manifefl Delignation of the Father^ Sony
and Holy Ghojlj or as challenged by, and af-
cribed unto each of the Divine Perfons in the
fame manner without any reflraint or limita-
tion. Thus in general it is challenged by God.
^I the luORD fearch the Hearts, I try the I^zns:
and thus it is afcribed unto Htm, *= 0 Lord of
Hojls, that judgefl righteoujly, that tryefl the
J^ins and the Heart, and the like we meet with
in feveral parallel Places : But tho' the Expref^
a Hebi. IV. ix. b Jer. XL ao. XX. iz. c XI. ao. XX. iz.
fions
of f be Son, and Holy GhoR^ 16^
fions in the Old Teflament are ufualy genera!,
yet in feveral Paflages, if we carefuly regard
them, they are fpoken by, and applied to the
Son^ the Second Perfon in the God-Head. Thus
in the firft Book of Samuel (XVI.) they are
fpoken o^ Him, Pfalm XLIV. they are apphed
unto Htm. For the Lord fpoken of is David's
Lord, who was the God, and King, and Ruler
of Jacoby and ' He feeth not as Man feeth. For
Mail looketb on the outward appearance^ but the
Lord looketh on the Heart. And the Pfalm is ad-
drefled to that God, who went forth with their
Hofts, and wrought all his Wonders for them
of old; He was the Lord their God, the hving
and true God, and if they had forgotten the
Name of their God, or flr etched forth their hands
unto afirange ^ God., Jhall not God fearch this out ?
for He knoweth the fecrets of the Heart, But in
the New Teflament this his Divine Prerogative
is clear and exprefs. In the fecond of the 7^-
velations He arferteth it to Himfelf "I am He.,
that fearcheth the B^eins and the Heart; St John
teftifieth that He ^ knew what was in Man, The
other Evangeliflsy that He kriew '^ their thoughts.,
and the Jpoflles with the whole Church in their
Common Prayer afcribe this Omnifcience un-
to Htm in the moft folemn manner. ^Thouy
Lord, which knowefl the Hearts of all Men. Con-
cerning the Blefled Spirit this Chapter is a fuf-
ficient Proof, and exprefleth his Omnifcience in
the higheft Terms : For the Spirit, who know-
4 I Sam.XVI. 7. b Pf. XLIV. 21. c Rev. II. 21. d John
II. 25. e Matt. IX. 4. Mark II. 8, &c. / Afts 1. 14.
eth
I70 afferted and pro'ved.
eth the Things of G o d : who fearcheth all
things, even the deep things of God, muft be
Ommfcienty and therefore God hath revealed them
unto us by his Spirit^ becaufe He hath perfed:
Knowledge of them, for the Spirit jearcheth all
things even the deep things of God. To the fame
purpofe alfo the CXXXIX Pfalm may be un-
deritood, a Pfafm in every part fetting forth
the Divine Omnifcience and Omniprefcencei
To v/hich I may add, as a clearer Evidence,
l^m.Ylll. where we are taught that ^the Spi-
rit helpeth our Infirmitys^ and maketh Intercejjmi
for us in fuch a Manner, as evidently fliows the
Communication of Knowledge in the BlciTedTr/-
nity., where we find, that as \\\q Spirit krioweth
the 'Things of God, and fearcheth all things even
the deep Things o/God, Our Bleffed Lord alfo,
He that fearcheth the Hearts^ knorveth ivhat zs the
IS'lind of the Spirit^ hecaufe He maketh Inter cefjlon
for the Saints according to the Will of God. Here
are Three Perfons diitincftly mentioned: The
Spirit., He that fearcheth the Heart., and God:
and here are tvoo Inter ceffions., that of the Spirit.,
who teaches Men to pray as they ought: and fo is
iaid to intercede for them: and that of our
Blefled Lord, who intercedes as a Mediator for
the Saints unto God, or according to the Will of
God.
But I fhall not infift upon this any longer
now, and have mentioned it no further at pre-
fent, than the evident Connexion of the Text
with the reft of the Jpoflle?> Argument requires.
where
The great Subject and 171
where he proves that the Do6trine, which he
teacheth is the hidden Myflerious Wtjdom of God,
which it was impoffible for Man to know, or
for the Heart of Man to conceive, namely, the
wonderful Purpofe, and manner of our ^e-
demption by the Concurrence and Co-operation
of the Father^ of the Son^ and of the Holy Ghofi,
according to the feveral Part each fuftains in
that great and amazing Work. All this God
hath revealed unto us by his Spirit^ ""for the Spirit
fearcheth all Things^ even the deep Thifigs of GOD:
And this Omnijcmice demonftrateth the Divinity
ofEffencCj For whofoever knoweth the Things
of G o D, as the Spirit of a Man knoweth the
Things of a Man, is truly and eflentialy God ;
and as the yfpoflle argueth, Now ^we have not re-
ceived the Spirit of the Worlds but the Spirit^ which
is of GOD y that we might know the Things , that
are freely given us of GOD. Which Things alfo we
/peak, not in the Words which Mans Wtfdom teach-
ethy but which the Holy Ghofl teacheth ^ comparing
Spiritual Things with Spiritual.
This is the only way to receive and appre-
hend them rio;ht: In the Natural Man there is
neither a Capacity to difcover them, nor a Dif-
pofition to receive them : while he is guided by
his J^afon alone^ they are '^ Fooli/hnefs unto him^
neither can he kpow them^ becauje they are Sptntualy
dtfcernedy that is as they are propofed to us by
the Spirit of God in a manner fuitable to the
Divine Nature.
ft I Cor. II. 10. b V. 11. c V. 14.
rrom
1 7x Method of this Difcourfe,
From this pafTage of the Jpofile taken alto-
gether, and from the Words, I have chofen,
we may learn in what manner to receive^ to un-
derjiand^ and to teach thofe Divine Truths,
which arc revealed unto us by the Spirit of
God.
In djfcourfing upon them I fliall endeavour
to eftabhfli fome l^des for the ri^ht IJnderftand'
ing of Divine Truths, and for t\\Q Interpretation
of Scripture^ which conveyeth them to us. This
I hope will be of ufe to fhow, that all Interpre-
tations^ which contradid: the VoUrines laid down
according to the plain and obvious Signification
of the Words, and the whole Tenour of »Sfr//;-
ture muft be wrongs and that all Confequences^
which deftroy fuch DoUrines^ muft be Falje.
In Order to this 1 will fhow,
I. Negatively, that Divine Truths, and par-
ticularly the great Myfterys of Revelation are
not taught in the fame manner with fecular
Sciences, or that Divine Learning is to be
taught and received in a different way from
Hum.an. Which Things alfo we /peaky not in the
Words ivhich Mans Wtfdom teacheth.
II. In the fecond place I will fliow Pojitively
that thefe Divine Truths are to be taught and
received, underftood and interpreted after a
Manner proper and peculiar to themfelves, in
the Words which the Holy Ghofi teacheth.
The Method of which is here prefcribed. Com-
paring Spiritual things with Spiritual, And the
J{eafon of it is here given, Becaufe they are Spi-
ritualy dijcerned.
As
The Text explained. 175
As to the Firft, when the Jpoflle faith, we
fpeak, not in the Words which Mans IVtfdom
teacheth^ his meaning is not, that He and the
reft of the Jpofiles (pake not in the Language
of the People, to whom they preached the Gof-
pely or wrote not in the Tongue of the Coun-
try, but that they taught a different Dod:rine
in Words fuited to the Divine Truths, they ut-
tered, to the intent. That not only unto Men^
but unto Trincipalitys and Powers in Heavenly
places might be l(nown by the Church the manifold
Wifdom of GO Dj as the Jpofile writes to the
* Ephefians.
By this Expreffion the Apoflle doth moreover
(ignify, that altho' the DoUrine^ he delivers, be
Myfterious^ the Words are exceeding Plain^ and
he ^ declares unto them all the Counfel of God
not in involved Allegorical Forms of Speech,
fuch as the Heathen Myfterys were wrapped in,
but in dtreSl and open Propofitions concerning
the whole Courfe and Order fettled and pur-
fued in the great Work of our 'Redemption.
Again by fpeaking, not in the Words which
Maris Wifdom teacheth the Jpofile means, that he
fpeaketh not according to the Rules of Human
Eloquence and Perfuafion, nor frames his Dif^
courfe and Writings after the Artificial and
RJjetorical Compofures of the Grecian Wits and
Philofophers, but in that plain Dignity, and
noble Simplicity of Speech, which became the
Authority and Importance of his Dodtrine. "For
he came not with Excellency of Speech^ and his
a Ephef. III. 9, 10. b Acts XX. 27. « i Cor. II. i, 4, 5.
Preach-
174 Of T>iv. and Secular Learning.
Preaching was not with enticing Words of Mans
Wifdom^ that our Faith Jhould not fi and in the Wtf-
dom of Men^ but tn the Power of GOD ^ Which
tJnngs alfo we [peak not in the Words ^ which Mans
Wijdom teacheth ; And fo I proceed to fliow
I. Negatively^ that Divine Truths and
particularly the great Myfterys of Revelation
are not taught in the fame manner with fccu-
lar Sciences, or that Divine Learning is to be
taught and received in a different way from
Human, which things we alfo fpeak, fiiith the ^-
poftle^ not in the Words which Maris Wtfdom
teacheth.
The Gofpel was not drawn from the Schools
or Inftitutions of Philofophy: It was not built
upon their maxims^ nor taught in their method^
nor expreffed in their manner} It depended not
upon the Subtiity of Wit, nor the Force of Ora-
tory,nor the Forms of Difputation,nor pretend-
ed to any Demonfiration^ but the Demonflration
of the Spirit: Its Dodtrines were propofed upon
Divine Tellimony and Authority, and expreifed
with that Plainnefs and Simplicity, which are
proper to the Aflfertions, and Declarations of
God : The Natural Man cannot difcern them:
the Carnal Mind cannot receive them : Before
they were revealed., we could not poffibly have
any Apprehenlions of them ; after they are re-
vealed we cannot comprehend them : We can-
aiot, as in Human Sciences, argue from any
Principles about them, nor affirm nor deny any
thing of them bejide^ or beyond what is rsvealed.
For
of our Redemption, 175-
For to inltance in the Bafis and Reafon of
all Revelation, lince the Fall of Man, or what
amounts to the fame thing, lince Men univer-
faly became, and continue to be Tranigreffors
of the Law of God, we may confider the whole
Purpofe and Counfel ofGOD for the Redemption of
the World, which is the Peculiar SubjecSt of the
u^pofile's Difcourfe in this Chapter. How can the
WtJ'dom of Man proceed*^ and what hath it to
do^ but to believe and adore ! For if this gra-
cious Purpofe., had not been declared, and the
whole Counfel of God difclofed in the Order
and Method of our l^demption^ the J{eafon of"
Man could never have difcovered the One^ nor
the Heart of Man ever have conceived the Other,
And now all that Wretched Men can do is ei-
ther to deny the Ncceffity of fuch a 'Redemptions
or the FaU., that we are/o redeemed., but this is
a vain Attempt ; for that fuch a Method of 7^-
demption is propofed in the Scriptures cannot be
denyed., and the FaU that it was accomplifhed
in the manner there related, cannot be dif-
proved., and then the Necejfity oi it muft in all
good Confequence be acknowledged. So far as
Men have denied the FaB^ or difputed the Ef-
feUy they have proceeded either upon the Dc-
nyal of Divine J{evelatio?ij or a Mifinterpreta-
tion of it, but fo far as they have argued a-
gainft the Neceffity of our T^edemptiony they pre-
tend to have proceeded upon fuch Principles^ as
the Light oi Nature alone, afforded them; It
may be proper therefore to examine what
they have advanced upon this SuhjeH contra-
ry to the Apoflle^ who hath not inftrud;ed us,
as
176 Of Atonement hy Rep, only
as the'j do, in the Words^ which Mans Wifdom
teacheth.
Upon Enquiry then we fliall find, that it is
afferted by fome who own, as well as others^ who
deny a Hevelation, that the Light of Nature fliows
Men the ivay of Atoning for their Sins, That
^pentame is the tv^y, and that Forgivencfs cer-
tainly follows upon it. So that the Light of Na-
ture teaches them, that fbme Atonement is ne-
cejfary., and that Ti^pentance is that Atonement.
For ^/lo/^ who own a 'Revelation to fay /^^, if
they mean it y^^/oto/y without any other Terms.,
it is inconfiftent with the Revelation they ac-
knowledge, for that J^evelation, which requires
J^epentancey prefcribes alfo the Terms^ upon
which that l^pentance fhall be accepted. For thofe^
who ^f«y a I{evelation to fay M^ is not fb
ftrange, For it is all their Hope or Prefumption
rather, if they have any Regard for Eternal
Happinefsj or Mifery: and for Both to fay ity I
will add. It is only faying^ it is not proving.
The whole Proof refts' upon afuppojition that
Sinful Mam of himfelf can hQComefuchj as he ought
to be^ and upon an Argument drawn, from the
Goodnefs of God primarily intending the Hap-
pinefs of his Creatures.
As to the fuppojition^ if we examine it by FaB^
we fliall not find it in any Inftance true : and as
to the Argument., it is urged in fuch a manner,
as to conclude, that becaufe God doth prima-
rily intend., He muft necejfarily effeB the Happi-
nefs of his Creatures. But this will not follow
even from his Goodnefs, if that were the only
Attribute He exercifed towards Man ; For his
Good'
The Cafe of Sinners, 177
Goodnefsy which incXmQS Him to intend the Hap-
pinefs of his Creatures, can be underftood to
move Him no further, than to create them in
juch a State^ as makes them capable of Happi-
nefs, but it doth not neceffarily obhge Him to
maintain them in that State^ nor if they/^Zf from
it, and forfeit it, to reflore them to it.
This is the Cafe of all Moral j4ge7its^ who are
accountable for their Actions, as they have a Lam
given them to obferve^ and Facuhys to dtfcern
the ]{eSlitude and Obligation of it^ and are en-
dewed with Liberty of determining themfelves
to the Obfcrvance or Violation of that Law. As
Man therefore is a free Agent^ and accountable
for his Actions, he is confequently obnoxious to
the Penaltys o^TranjgreJfion, and there the Larv
of Nature leaves him, and the Light of Nature
leaves it alfo to the great Goodnefs and Mercy
of God to deliver him, but cannot difcover that
God will deliver him, or is obliged to reinjiate
him in His Favour. If we argue from God's
Goodnefs alone, we may fay, that unlefs God in-
tended to pardon them^ His Goodnefs would not
fuffer Men to tranfgrefs ■, and that a Being crea-
ted for Happi?ie[s can never in the Event of all
be fubjed: to Mifery: which is indeed their Ar-
gument.
But when to the Goodnefs of God we joyn his
Juflice^ and to the Exercife of both upon fnful
Man we applie the Confideration of his IVifdomy
then we fhall find, that Juflice may exadt the
Penalty^ which Man hath wilfuly incurred by
his own Choice and Tranfgreflion; and the
utmoft we can fuppofe is, that as infinite Good-
M nefs
178 Tartial <^ Entire Obedience,
nefs inclines our great Creator to Mercy^ and
infinite Jufitce to Punijhment^ his own infinite
Wtfdom only can dired: Him in what manner and
degree and upon what Terms and Conditions He
will extend his Mercy^ or infltU his Vengeance on
the feveral Ranks and Divifions of ^W^rx in
all Ages and Nations under a more or lefs per-
fed: Knowledge of his Laws.
Thus it may be a probable Conclufion, that
God will of his great Mercy call Sinners to
J^pentance^ but it is no certain Confequence,
that J^pentance only, fuch as Tranfgreffors can
arrive at, will atone the God, whom they have
offended.
It may be farther confidered, that the Light
o^ Nature can fhew us no Title to Happinejs^
but what is derived from an uniform Obedience
to the Larv of God, and according to our Na-
tural Notions o^Jufiiee and Equity y it is impof-
iible to fijppofe, that He who tranfgrefleth this
Larvy fliould be in t\\QJame Degree of Favour
with God, as He, who never tranfgrefled ; or
as Himfelf would have been, if He had never
tranfgreiTed : there is a great difference be-
tween a Partial and an Entire Obedience, fup-
pofing the Partial to be occafioned only by the
negleB of fome Dutys that were commanded^ and
fo to extend no further than Sins of OmiJJion ;
but there is a much wider Difference between
Obedience and TranfgreJJion^ by the direcSt com-
mijjion of Sin and violation of the Law in things
prohibited^ and Natural Light cannot look upon
the Guilty and Difobedient to be equaly entituled
by J^pentance only to the Favour of God with
the
Sin(^Miferj^Happ.(^Ohed. 179
the Innocent and Obedient^ and cannot therefore
without fome exprefs Affurance certainly con-
clude, that they will be accepted as fuch.
If we confult the Wtfdom of Man any further
upon this Pointy we fliall find it ftill more Wa-
vering, and Uncertain, and Inconfiftent with
itfelf: Sometimes this Wtjdom by its Natural
Light can fee an infeparable Comip^ion between
Virtue and Happinejs^ Vice and Mifery even ia
a Future State, and there indeed it muft hold,
for in this World the Connexion is not always
evident^ and the Dijhibution is not equal 2.ny fur-
ther, than the inrvard SattsfaSlion springing in
our Minds from a Virtuous Life, and the in-
ward IJneaJinefs and trouble riling in our Breafts
upon Vicious Practices. This inequality is to
the Light o^ Nature a. moft Cogent Argument for
a Future State ofl^ivards and Punijhments, and
tho' it did not evidently conclude to the full Sa-
tisfadtion of the Ancient Philofophers, it was a
ground of great Comfort and Encouragement to
Minds that were Virtuoufly difpofed, and
fearching after Truth with a full Defire and Ea-
gernefs to attain it.
The Light o? Nature^ and the Words of Mans
lVi[dom teach, that Penaltys are for the Good
even of the Perlbns who are punijljed^ and that
God puniOies Offenders only when and no fur-
ther., than, their Good requireth, that the defign
of Punijhment is the Amendment of Sinners,
and Infinite Wifdom knows how to adjufl the
Punijhment to the Offence., that it may be exa^ly
fitted to produce the defired Amendment.
M 2 It
]8o OfTenaltys:
It is true Vunijhment is primarily intended
for the Good and Amendment of Sinners in this
Life, but it is fomethmg llrange, that the Light
o^ Nature Ihould difcover it to be fo in the 0-
ther, According to thefe Difcoverys the PuniJIj-^
ments in another World are only temporary^ and
future Penaltys will certainly end in the future
Happinefs of thole, on whom they are inflid:-
ed; Thus the Light oi Nature difcovers a Pur-
gatory alfb: for the State of Sinners in another
World, according to their Aifertion, is only a
State of Purgation and Amendment^ which is a
very convenient Doctrine for thole, who can
make it as gentle as they plcafe, and fo this
gainful Invention of Popery makes one Article
in the Deifi's Creed,
It is further fuggefted at leaft by the Words
which Mans Wifdom teacheth^ that God is not
affedted in the leaft upon his own Account,
whether his Laws be obfervcd or not, and wants
no SatisfaBion and l{eparation of his Honour:
It is directly alTerted, That no Manhreaksthe Di-
vine Laves out of Contempt to his Alaker^ or imagines
he can do GOD any Injury by his Tran\grejfions.
^ The Confequence of this (hould be, that as
God is not injured, and no ISian fins out of
Contempt, and God wants no Satis/ aHion^ that
there is no occafion for any Punifliment at all,
^IP jiowever for no more than conduces to the A-
*-' * mcndment oF the Sinner; and that J^pentance it
iclf is unnecejfary fo far, as it is intended as any
SatisfaHion for our Offences, or any Reparation
of God's Honour. This is the leaft they can
mean by B^rpentame^ and if they do not mean
fome
|fc
>»
Sin a Contempt o/Got>. i 8 i
fome Ack?wwle^gment to God as the Party o/-
fetided^ and Sorrow for having offended Htm^
they mean Nothing at all.
That no Man fins out of Contempt of his
Jslakci- is a Pofition that needs only be recked,
it is hardly capable of any other Confutation.
But fure Men's Tranfgreffions arc a Contempt
of the Divine Authority, and to contemn His
Authority is to contemn God Himfelf. And
altho' iinful Man is not able to do any Injury
to God, as one Man may injure another, tho'
neither our I{igbteoufnefs can add to his Happi-
nefs, nor our Travfireljmis detraU from it^ yet
every TranfgrefTor is injurious to the Intelligent
Part of the Creation, to which he belongs :
he diilurbs the great Rule and Order fettled
for the Government of the World, and muit
therefore be anfwerable to the great Lord and
Governour of All. In this (ingle refpedt God
u'ill deal with Men according to their Obfervance
and Violation of his Laws, and were it only for
the Profecution of the great and wife Ends of
his Government^ and the Vindication of his Pro-
vidence in the 1Jneq?ial Dijlribtition of things
here^ He will reward the Obedient ^nd puni/h the
Dijobedient, every Man according to bis Works.
It is more than infinuated that the Chriflian
Religion reprefents Almighty God as a Tyran-
nical, Cruel Being full of Wrath and Fury ready^.^
to glut himfelf with J{evenge for the hjurys be hatfJ^
fuffcred by the breach of Im Laws.
This is a moft falfe and Unrighteous Charge
on the DoUrines of Chriftianity : The Scriptures
or rather God in the Scriptures reprefents
i8x His Jufllce vindicated
H'lmfelf 2i% a GOD of Vengeance^ whofe Anger is
kindled againfi Sinners^ and whofe Juflice will
moft feverely pumjh the TranfgreJJhrs of his
Laws, but the Denunciations are only a-
gainil the incorrigible and obdurate : otherwife
to the good and obedient^ and to every penitent
and returning Sinner He appears in the moft
aimiablc and endearing Character : * For he
doth not afflid willingly^ nor grieve the Children of
Men: He pardons with Pleafure, and punijhes
with l^luHance : There is nothing but perfed;
Harmony in the Divine Nature : His Mercy and
Jujiice are entirely confiftent : Thefe with his
other Attributes make up the lovely and ado-
rable Name of God, according to the Stile Him-
felfufethin the XXXIV Chapter oi Exodus,^
When the LOJ^D defcended in the Cloudy and flood
with Mofes on the Mount and proclaimed the Name
of the LOJ{Dj ^nd the L0I{P pajfed by before
him and proclaimed: The LOKp^ the LOBfi GODj
Merciful and Gracious ^ and tho' He declares,
that He will by no means clear the Guilty^ that is
the Impenitent ; He proclaims Himfelf at the
fame time to be Merciful and Gracious^ Long-
fufiringj and Abutidant in Goodnefs and Truth.
With this fuUeft AfTurance therefore of his
Juflice and Mercy we may anfwer the Appeal^
which Abraham made unto Him, ^ Shall not the
Judge of all the Earth do Bjght} His Juflice and
Mercy have each refpedively their proper Ob-
jed:s, but the Meafures and Exercife of thefe
Attributes upon leffer and more Notorious Of
« Lam. III. 33. 4v. 6, 7. c (jen.XVlII. 2f-
fenders^
from Blajf honors Imputat. i8 3
fenders^ upon the Penitent and Obdurate^ cannot,
I (uppofe be fettled and adjufted by the Li^it
of^ Nature i nor unlefs we could comprehend
the Wifdom of God and all his Fteivs m the Go-
vernment of the World, and the Manifejlation
of his glorious Attributes to the whole Intellt-
gent Creation, could we piefume to pronounce
definitively upon his Proceedings.
And yet thefe Patrons of Natural Light,
while they mifreprefent iliQ Cbnflian DocStrine,
as making God to appear an Arbitrary, Cruely
& Revengeful Being, do in the molt Blafphemous
and Outrageous manner, realy charge the Mod
High with Tyranny^ Cruelty^ and Injujitce^ li He
proceeds in Punifhment further than the Li-
mits, they have prefcribed Him, for the Good
and Amendment ofTranfgrefarj.
God, we know, is a moft pure and fimple
Being : Neither JVrath nor Pity^ Love nor Ha-
tred, no PaJJions nor AffeUions have any place
in the Divine EflTence: But thefe are afcribed
to Him by way of accommodation to our Capa-
citys, as we fliall fee in the fequel of thefe Dif-
courfes : We can only conceive the TranfaBions
of God with Mankind by thefe Shadowings
and Analogys ; and tho' it be only a Tropical
Expreflion, when it is faid : His Anger burneth
like Fire^ yet the ftrongeft Figures may be too
weak to exprefs the Execution of it, and ob-
durate Sinners may find their punifhment to
be fbmething more than a Metaphor.
Once more according to thefe Men Obedience
to the Law of Nature is a moft indifpenfable
Duty, and the Law it felfis previous to and inde-
pendent
184 'Del ft s make God inexorable.
pendent of the WiR of GOD: It is founded in the Fit-
nef&c l{elations^ and the Eternal I^afon oi things:
and God Himfelf (as they love to fpeak) is ob-
liged to direB all his ABtofis by thefe Joules : and
then it may be a ^ipfiion^ whether GOD Him-
felf without Safisfatiion tojuflice can any more
pardon the Offender^ than He can difpence with
the Obligation of the Law. Thofe, who take
upon them to determine what God mufl do,
and by a Law independent of Htmfelf^ they fay,
He is obliged to do^ hardly leave their Maker in
my Opinion any J^om or Liberty to fliew Mercy
upon us Miferable Sinners: For Law^ an Inde-
pendent LaWy that binds and obliges God Himfelf
is a Deaf and Inexorable thing: and if God can
not mitigate it, there is no Application open.
Thefe things I have only juft mentioned
briefly^ and inctdentaly^ as they came in my way :
The fuller Profccution of thefe Points I leave to
abler Hands, and fliall rather chufe to receive
the DoHrine of "Reconciliation in the Words of
Scripture^ than in the Words^ which Mans Wtjdom
teacheth. The Truth is, that from whatever
Caufe it proceeds, "^ there is not a juft Man upon
lEarthy that doth go)dy and Jtnneth not: and ^ in
many things we do all offend. Oar befi Works will
not endure a fevere Examination: our Repen-
tance it felf is defeBive : and no Man after the
moft perfect Repentance can perform an Entire
%)n]inning Obedience: and who is He., that with
regard to Natural Religion alone dares rejl: his
Happinefs upon his Obedience^ or Repentance., or
4 EccJef, VII. iO. ^ Jam. Ill a.
Both?
TJoe Terms of Reconciliation. 1 8 5*
Both} If any Doubts fhould rife concerning the
PerfeUion of our Obedience^ and the Sufficiency of
J^epentance alone unto Salvation, and we fliould
7iot difcern that neceffary Conned:ion between
Goodnefs of God and the Pardon of Sin, we fhall
be the better fatisfied to find upon what Con-
ditions God hath promifed his Pardon^ and
th.it, \v\-\Qn of his infinite Mercy He was pleafed
to call Men to J^epentance^ He provided at the
fame time a Sattsfaclion to his Juftice^ and i2ifup-
ply for all our Defecls even in the befi Obedience
we can pay Him. This merciful Provijion is a full
Vindication of his Goodnefs : It extends to aff^
that truly feek to pleafe Him according to the
befi Improvement of the Lights He hath afforded
them under his feveral Difpenfations, in all Jges
and Nations from the Beginning to the End of
the TForld.
And now, by any Light that Nature affords
us, or that rifeth from the JVords which Man's JVif-
dom teacheth we are at a Lofs about the great and
important Dodlrine of Pardon and Salvation:
Upon the Principles of Natural Reafon alone
that God is obliged to pardon Sin without an ^-
tonement we cannot pretend: upon what Sa-
tisfaBion we cannot prove : upon a lefs or any
other than is iet forth no Man can argue:
The Truth is we could not propofe any Terms
of Pardon Before^ we can propofe no other
JSIow : All the Hopes the World ever entertain-
ed, was upon the Foot offomc Atonement: The
Agreement of Mankind in this Opinion is an
Argument either of the Voice of Nature^ or of
an Original J^velation : let our Adver.arys chufe
v^hich
i86 Satisfa&ion ^/Christ.
which part they pleafe : the firft I think they
cannot, and for the fake of certain Confe-
quences they will not : The ancient Sacrifices
lliow, that an Expectation of Pardon had at
fome time been given. No one, but the fame
God who gave it, could difcover how it was to
be effected.
Shall we pretend to reafon againft the Do-
(Strine of our Redemption from any Topics
drawn from the Writings of the Moraltfisy or
from the Maxims oi Civil Laws? can we pre-
fume to fay upon what Conditions alone God
may, much lefs that upon any other he will
pardon us ? It is in God to appoint the Satif-
fad:ion on his part, and the Conditions on
ours : and therefore they, who deny revealed
Religion abjure the Pardon offered : They, who
deny our Saviours SatisfaBion^ have no grounds
to hope it J and thofe, who vacate that Satif-
faBion by taking from its Infinite and Inefitmable
Value ^ do by Confequence deny it : The firfi is
the Cafe of the Deifi:s^ the fecond of the Socinians^
the third of the Avians^ who argue as much a-
gainft the Perjon that made it^ as the Socinians
againft the SatisfaBion that is made.
if we pafs therefore from the Counfel of
God to the Revelation which followed upon it,
and behold the Scene opened, which difclofetb
to us fo far, as is necefTary for us to know, how
this mighty Work was accomphfhed, we fee the
Father^ Son, and Holy Ghofl : all the great and
glorious Myflerys of our Faith difplayed to our
View in all the feveral Points revealed and
taught concerning thefe Sublime and Incom-
prehenfible Truths. But
of the Div. EJfence ^ Unity, 1 87
But then from any Principles o^ Human Sci-
ence, or Natural Philofophy, or Metaphyfical
Abitrad:ions are we capable of arguing to the
D/t//«<! Nature ? What it Is: Hoiv it exifls: and
can we upon the grounds oi Human J^ajon pro-
nounce it a Contradt^ion for Three Perjons tojub-
Jiji in One Eternal Effence? In Human 'Relations
it is {o far from a Contradict ion ^ that there is a
Necejfity for the Son to be of the Jame Nature
with the Bather: In Divine^ it is a Contradt^ion
to /ay the EJJence is divided. There is no juft
Reafoning from Human %)mty to Divine^ nor
can we fay upon our own Notions of'Z)?nty that
DiflmBion is Jncofijiftent with it: Every Man is
One under a greater Diftindtion in his Nature,
than the Divine EJfence can admit of: His Vnity
is compofed ot contrary Principles even oi Body
and Soul and Spirit^ and the Spiritual Part of our
Nature is Otie under fuch Diflin^ions as cannot
agree to the Divine ; Our Spirits are capable of
feveral Adventitious Additions^ as Goodnefs^ Wif-
dom and K^iorvledge^ which are feated in it as Jfc-
cidents in their Subje^s^ and may hQ feparated
from it. But God // what He Is Ejjenttaly^ and
with God it is the fame thing to Be^ and to be
Omnijcientj Wife and Good. And as we cannot
conceive nor exprefs the Divine Vmty but im-
properly by fome Notions borrowed from 'Num-
bers and Individuals^ we cannot argue that the
Relations revealed in it do defiroy it.
To deny the Son to be of the fame Nature
with the Father^ is to deny that He is the Son^
and admitting the Proper Relation there is no di-
viding the EJfence: Thus the Arians^ and all
others,
i88 Reafon how concerned in,
others, who argue from Human Relations to
Divine, either ftrid:ly or figuratively muit ne-
celTarily contradidt the revealed Truths, and
deny the Perfons, or elfe make them three GODS-,
or one GOD and two Creatures.
Thefe and many other Jbfurditys., even every
Herejy., take their Rife and Spring from rea-
foning after the manner of Men upon the I^ve-
lations of God. We have not the fame Compre-
henfion of Z)if/«e Truths, as we have oiHumani
nor do we arrive at them in the fame way. We
have no proper and dire(5i:, much lefs adequate
Idetis : We know not the Divine Nature, as it Is in
itfelf: in its Attributes and manner of fubfift-
ing: We have no proper Conceptions of £'/(?r-
rfity and Omniprefence^ and what is Infinite necef-
farily exceedeth our largefl Apprehenlions.
It will be faid perhaps, hath l^eajon then no-
thing to do with I^evelatton? mu(t we not exa-
mine the Dodtrines by certain Rules? and are
not we Judges, whether they be True, and in
what fenfe they are fo.^
I. To which I anfwer. That J^afon hath
much to do, and is nearly concerned with 7^-
velationy that the 7{evelation is made and ad-
drelTed to our J{eajon: God fuppofes we un-
derftand fo far, as He requireth us to believe,
tho' in Vv'hat is required there is fomething In-
comprehenfible, as in the Being of God Him-
felf, and in every one of his Attributes. Here
the vain Scoffer can take no Advantage, nor
find any Abfurdity and Inconfiftency to fport
with, For of God we muft acknowledge that
He Is^ and that He is Incomprehenjible : This We
niufl
and Judge of Revelation, 189
fnuft agree in'before we can be faid to believe
in Flim at all, and when we believe the One^
the more we think of it, we are convinced of
the Other.
Thus J^afon judgeth of the Truth of I^evela-
tioTij not by comprehending the Do^rmes., but
by underftanding the Proportions according to
the common Signification and Conlhud:ion of
the Words, neither {training plain Expreffions
to a Figurative and improper Senfe, nor Figura-
live and Metaphorical Expreffions to a Stri^ and
Literal Meanmg. What is revealed we under-
ftand as a FaH declared to the World in the
fame manner, and Propriety of the Terms that
we underftand any other Propofition, which re-
lates and aflerts any other Fah} : When we af-
fent to the Eternity^ Omnifcience^ and Omnipotence
of God, we ajjent to fo many Fadls^ and at the
fame time confefs^ that we do not comprehend
them: We can comprehend indeed, that God
mufl be Etcrnaly Omnifcient^ Omnipotent^ but Eter-
nity^ Omnifcience and Omnipotence we cannot com"
prehend. We can likewife comprehend as FaB^
that Christ is the Son of God: that He exifl-
ed from all Ftcrnity., and that He is of the fame
Nature and EJfcncfy and One with the Father :
But the Eternal Generation it (elf and the Plan-
ner ot the Divine Unity we cannot comprehend.
2. J^afon is Judoe of the Truth^ and of the
Senfe of any Vropojition^ but then, if we deny
the Truth of a Propofition v/e muft prove it to be
falfe^ or at leaft doubtful^ and not evidently true.
In Propofitions delivering Divine Truths, if" we
would prove them to be fafjcy we muft do ic
upon
190 Judge of the Evidence,
upon the Account either of" fome Moral Imper-
feUion^ or Natural ImpoJJlbihty^ or Logical Cori'
tradition. In the great Articles o^ Revelation no
"Moral ImperfeUion is pretended, and no Impof-
fibility or ContradiBion can be proved, till it can
firft be proved, that J^afon hath a full Compre-
henfion of the Divine Nature and Operations : and
then every Senje put upon thefe Propojitionsy
which implies either ImpoJJibility^ or Contra-
diSiions muft be Falfe.
3 . l^eafon is Judge not only of the Senfe^ fo,
as to difcern and defend the ^rwe Meaning, and
to deteU^ and confute ^ falfe one, but alfb of the
Evidence^ wherewith thele Divine Truths are de-
livered to the World : For thefe Iruths being
of the laft Importance to the Salvation of Man-
kind, of thofe efpecialy, to vphom they are pro-
pofed, it hath pleafed God of his great Mercy
and Condefcenfion to confider the Depravity,
Weaknefs and Prejudices of finful Men, and
therefore to give Teflimony to his 'Revelations^
and to introduce them into the World with fuch
an Evidence^ as is fufficient to awaken Atten-
tiouy and to convince the Judgment : This Tefli-
mony Reafon was Judge of then^ and of the Evi-
dence and Proofs^ that fuch Teflimony was given,
Reafon is Now^ and Ever will be the Judge : Here
again it greatly conceineth all Men, who exa-
mine into Truthj to place the Evidence in the
faireft Eighty to weigh it truly, and to judge
impartialy, for if the Evidence cannot be dif^
proved, that is if it cannot be fliow'd, that it
is falfe in FaB^ or defeBive in i(/W, thofe are
inexcufable who reject it, efpecialy thofe,
who
Rules to try the T)o£irines. 191
who firft raife Cavils againft it, and afterwards
yield to their own ObjeBtons,
4. My further Aniwer is, that we may and
ou^ht to examine the Doctrines, as we are to
Hry the Spirits^ whether they be ofGODi and be-
fides the J^les 1 have mentioned, which relate
to thofe^ to whom the Gofpel is propofed for
their Converfion to the Faith: as whether
there be any Moral ImperfeBion^ImpoJJib'tlityoi:
ContradtHion in the DoBrines^ or any DefeU m
the Evidence j there are other Rules alfo givea
for thofe, who have embraced the Faith to exa-
mine the DoBrtnes, and to try the Spirits^ whether
they be ofGOD, Thefe are neceffary for our Pre^
Jervation and Continuance in the Faith^ that we
may be able to difcover allfaife Dodtrines, and
all falfe Pretenfions to the Spirit, even every
Heretical Innovation, and Perverfion of the Faith,
The Hules are partly laid down in the Scriptures^
and others conformable to them have been gi-
ven and purfued as Herejys arofe in the feve-
ral Ages of the Church. One l{ule, and that a
Fundamental One is here fubjoyned to the Text^
viz. the Compan?ig Spiritual things with Spiritual i
and another J^ile, whereby to try the Spirits is
given by St John ^Beloved, believe not every Spi'
rit, but try the Spirits, whether they be of GOD,
Hereby know ye the Spirit of GOD. Every Spirit
that confejjeth^ that Jefus Chrifl is come in the Flejhy
isofGOD. And every Spirit, that confejjetb not,
that Jefrn Chrifl is come in the Flejh, is not of
GOD. This is that Spirit of Antichrift : and
a John IV. I. b 1 John IV. i, i, 3.
as
1 9 X Thofe proper to Believers.
as it followeth, ^hereby kriorv rve the Spirit of
Truthj and the Spirit of Error. If we will accept
the Injun^ion, we muft take the I^le along with
it, and it is a ContradicStion to try the Spirits
and deny the Gofpel. ^ He that believeth on the Son
of GOD, hath the JVunefs in Htmjelf: He that be-
lieveth not GODy hath made Him a Ltar^ becaufe
he believeth not the J^ecord that GOD gave of his
Son: Thefe are the J{ules^ according to thefe we
are to judge ^ and they will never deceive ns;
But to judge of things Divine as we do oi Hu-
man, to argue ftrid:ly from one Cafe to the
other, and to proceed upon this Fundamental
Error, that ^eafon is the Adequate JWg^ of 7^^-
velation ib far, as to explain it in feveral diffe-
rent fenfes, every Man for Inmfelf, when it is
realy i?texpltcable, muft be, as it hath ever been,
an inexhauftible Source of Herejie, and proves
in the ftrongeft Terms, that tho' we are to
judge, wemuftyW^^ffby proper 7^^^/^/, and that
we cannot believe aright, unlefs we agree in one
"Uniform and Determinate judgment. l{eafon is
Judge within her own Compafs and Comprehenfmi,
To all beyond we muft jubmit, and upon pro-
per Evidence, that the Dodtrines are of God
we muft believe, and the fureft Tryal and Tefi
of the Spirits is Faith in the 'Revelation. This
ever difcovered the Spirit of Truth from the Spi-
rit of Error, from Cerinthus to Arius, from Anus
to Socinus^ and from Socinus to Arim again, as
his Herejie is now revived and propagated amongi
us.
<f I Joha IV. 6. b I John V. lo.
Every I
T> em at ion from Scrip. Language 195
Every Deviation from the Primary and Ob-
vious fenfe of the Scripture Propofitionwill be
a Deviation alfo from its Language, and when
we begin to argue upon Divine SubjecSls as we
do upon Human, we muft neceffanlyj^^j/^ in
the IVordSy rvhich Maris Wt[dom teachetb. Man's
Wifdom can fee no Difference between three
Perfons, and three InteHigent Agents, and
confcquently none between three Perfons and
three Individuals: ^/<i«'s Wifdom reafoneth from
Human Exiftence to Divine, and cannot con-
ceive that the Father and the Son in the Di-
vine Nature are of the fame EfTence, tho' Fa-
ther and Son are confefledly So in the Human:
and Man's Wiidom will teach, that Father and
Son are two diftind Beings, tho' the fame Rea-
fon muft convince us that the Divine EUence
is, in the ftrid:eft Conception, Indivifible, E-
ternal, and One. Thus when the Scriptures
record that ourBlefTed Lord declared unto the
Jews : ^ / ana my Father are One^ and when the
Scriptures afcribe unto Him all the Attributes,
and with them the EfiTence of the One True
God, Hum^i Wifdom, becaufe it cannot com-
prehend the Manner, denieth the Fad:, and
becaufc the AfTertions in the firft View are too
plain, and ftrong to be eluded, Human Wifdom
hath invented a Train of Secondary and Sub-
ordinate, Improper and Figurative Interpre-
tations, ^' Denying the Father and the Sorty as all
they, who dejiy the Son^ do nccelTarily deny the
Father alfo.
« John X. 50. b I ]ohn II. zi.
N Ic
194 fi'^ft ^y Unbelievers
It may poflibly be objedited as it is loudly
charged, that we who, defend the Scripture
Dodrine, do equaly depart from the Scripture
Language, and fpeak the Words which Maris
Wifdom teacheth. But to this the Anfwer is Eafy.
That we hold the Genuin and Native Senfe of
the Scriptures, and unlefs this Senfe be per-
verted and denied, we need not any other Ex-
prefIions,whereas thofe,who deny theDodrine,
mufl necefTarily change the Language too.
Take the feveral DocStrines of the Gnofiics and
Nicolaitanty of Ebion and Cerinthus, thofe firft
and earheft Heretics^ and together with them
let us compare the Doctrine and Defences of
the Apoftleg, and we fliall find the Primitive
Fathers maintaining the fame Dodrine with
the Jpoftles^ againft thefe, and fucceeding He-
rejies^ that Iprung up from them, or were graf.
ted on them : The Jpoflles Defences are very
Scripture themfelves: The Defences of the Fa-
thers are plain AfTertions and Proofs of the Scrip-
ture Dodrine in fuch Terms, as the Subtilty,
Craft, and Subterfuges of the feveral SeBs of
Heretics made it neceffary for them to ufe:
They were forced to reafon indeed in Words
different from the Scripture^ but the Terms,
they ufed were only oppofed to thofe Terms,
which the Broachers of Novel Doctrines had
invented. Not to enter into a Detail of this
Matter, it will be fufficient to infift on this one
Inftance only, That the Brians devifing the
Term OfA.oi^(n^, brought the Catholics under a
Neceffity of encountering them with the Term
Ojtco^cn©-, to maintain the ancient Dodrine
that
made necejjary to Believers. 195'
that the Son is of the fame Subftance and Ef-
fence with the Father-, For otherwife being
only of a Like might imply being of a Different
Subftance, and no more, than that, as Man
had been, He was alfb made in the Image of
God. The Term oiA,oii<nos had been ufed be-
fore, and the great Care and Dehberation of
the Fathers in pitching upon it on this Occa-
fion, evidently (liews what the Catholic Doctrine
was, as exprefled in feveral Equivalent Terms
conformable to the firft and genuine fenfe of
the Scriptures. And therefore thofe Propofitions
and Paffagesy we meet v/ith in the Writings o£
the Fathers concerning the True and proper
J^lation^ Divinity^ Incarnation^ Sufferings^ and
l^efurreBion of the Son^ whether DoBrinaly de-
livered, or Defenjtvely urged for the Mainte-
nance of the great Scripture Truths, are not
to be looked upon, as the Wordsy which Mans
Wifdom teacheth.
I proceed therefore in the Second place,
II. To fliow Pofitively^ how the Things of
God are to be underftood, Namely, that they
are to be taught and received, underftood and
interpreted in a Manner proper and pecuhar
to themfelves, or as the Apoftle exprefles it,
they are to be taught in the Words^ which the
Holy Ghofl teacheth.
The Heathen Poets both made their Gor/j-,and
in fome Inftances invented alfo a Language pe-
culiar for them different from the Language
upon Earth. But Our God, the Living and
True God, hath not, as I have obferved be-
N 2 fore,
1^6 The Language of Go d
fore, ufed a new Language to convey his -^^z/^-
lationsy nor hath He given us new Facultys to
receive them: He makes ufe of the Common
Language of Men, and dehvereth Himjelf in
the Common Terms of Speaking, adapted to
our Common Notions and Apprehenfions of
things : He compheth with the Fulgar Opinions,
and conformeth to the Popular Notions, when
He fpeaketh of this Earth, and the World about
us : He condefcendeth to fpeak of Htmfe/falCo
after the manner of Men, and to reprefent his
own Attributes under feveral Images and Sym-
bob borrowed from the Soul and Body of Man:
His Goodnejsj Mercy and Jufltce are re pre fen ted
according to our Moral Notions: His Wijdom
and Power according to the Counjels and AElions
of Men: and He taketh upon Himjelf 2\\ our
Vajfions and AjfeUions^ when He would fct forth
and reprefent unto us his Tranfadions with
with Mankind.
But at the fame time God revealeth Himfelf
to us in this manner, we are inftrudted not to
conceive of Him in the grofs and literal fenfe of
thefe Expreflions : Even our Intellectual Fa-
cultys, which bear fome nearer Refemblance,
as they are in fome fenfe the Image of God, are
neverthelefs infinitely inadequate Reprefenta-
tions of the Divine Wifdom and Knowledge.
* To whom then will ye liken God > or with what
likenefs will ye compare Him> faith the Prophet
Ifaiah. ''God is not a Man, that He (f)ould lie^
nor ths Son of Man, that He Jhould repent : So
a Ifal. XL. iS. b Numb. XXIII. 19.
much
hoiv to he under flood. 197
much Balaam truly pronounces of the Jlmighty.
' My thoughts are not your thoughts^ neither are your
ways my rvays, faith the Lord : and the DitFe-
rence is in fome meafure fliown at the follow-
ing verfe, tho' it be- indeed infinitely greater,
than even thofe words do exprefs, ^ For as the
Heavens are higher than the Earthy Jo are my Ways
higher than your Waysy and my Thoughts than your
'Thoughts. So great the Difference, that to fay
He thinketh^ is to fpeak improperly^ and that He
thinkcth as we do, molt abjurdly. For rvhat is our
Thought^ but labour^ and Study ^ and F^colleHton
proceeding indeed from the Soul or Spirit, but
working in ConjuncStion with the Body.
Thus are the Divine Prefence and Operations
alfo, reprelented under fenfible Images ^ndSym-
hols familiar to us, becaufe under thofe Adum-
brations only are we able to form any Concep-
tions of Them : Thefe Images and thefe Symbols
mud therefore convince us, that they are only
faint Shadows and diftant Reprefentations of
an Eternal and Incomprehenfible Being.
But led away with grofs Apprehenfions Na^
tare hath erred, and our boafted I^ajon hath
wandered into every Species of Idolatry^ from
the Hojis ofHeavea unto the Beafts of the Earth;
and according to the Symbols and Reprefenta-
tions borrowed from Man, moft Nations have
alfb conceived the Deity as in a Human Form:
It is thus indeed that the Son efpecialy, the Se^
cond Per/on of the BlefTed Trinity^ appeared to
the Patriarchs^ and thus as fuch is He fpoken
a Ifa. LV. 8. b v. 9.
Nj of,
198 V.^Y'^tu.nsthefirft Idolaters.
of, as if indeed He were then already incarnate:
Then alone to be adored in thofe more familiar
Converfations with Men, and Now He hath
realy afTumed the Human Nature into the Di-
viney ftill alone of all in Human Form to be
adored.
But God's having appeared in our Likenefs,
and fpoken of Himfelf in our Language, this
led not Men into any Miftake : and when He
vouchfafed to appear in Human Form, they
were fufficiently guarded again ft Idolatry by the
Schechinah and the Glory^ which always attend-
ed his vifible Appearances : but they were per-
verted by making fenfible Reprefentations of
thefe Appearances, and ^ changing the Glory of
the Uncorruptible God into an image made like to
corruptible Man, and to Birds, and Four footed
Beafis^ and creeping Things, and particularly into
the Similitude of a Calf ^ that eateth hay, : This
laft was the Abfurdity of the Ifraelites them-
felves, but borrowed, as it fliould feem, from
the ^Egyptians: The Egyptians were the great
a Rom. I. 13. b Pfalin CVI. zo.
* See the moft Learned Bp Cumberland's Book entituled San-
ehoniatho's Phcenkian Hifiory &c. See alfo Mr Bedford's Animadver-
fions on Six If. Newton's Chronology pag. 18 to 25. and more e-
fpccialy his Scripture Chronology^ Book IV. Chap. V, to page 447.
confuting Sir // Nekton's Notion that Shifack is Sefojtris. CoT)r
ceming fhoth fee Book I. Ch.VI. p. 57, 67, 73. Ch.VII. $. i. B, II.
Ch. VI. 5. 8s, 86, 114, IZ9, 131, 131, 133, 141, 142, 143, 144,
151. See alfo$. 1^5, 182. Concerning Ze«erj fee Book V. Ch, II,
p. 493, &c. Concerning Ofiris reprefented by an Ox, fee B. II,
Ch. VI. §. 174, 177.
Thefe are foine of the Authoritys, by which I can juftify the
Afferrions referred to, which I firft delivered, as the True and
General Opinion, but fince the Preaching of thefe Sermons I find
the State of Religion in the firft Ages after the Flood very difle-
rently
The Apis Ofiris Son ofloi2im. 199
Minters of Idolatry* and as they had invented
Hieroglyphtcal Charaders of Birds and Beads,
and Plants, and Infeds to exprefs the Deityy
rently reprefented from what I apprehended it to have been. For
tho' the True Religion continued with Noah^ and Shtm^ and in
his Line to Abraham, and might pofllbly continue for fome time
in other Familys, thofe efpecialy propagated from .graham, and
Jacob^ yet what I affert is, that idolatry foon prevailed, if wor-
fhipping any Objects befides the Creator is properly called Idola-
try, whether they were Men Deified, or the Hoft of Heaven, ef-
pecialy the 5»», who feems the King and Leader of them all :
Even >4braham's Family began to be corrupted, and that the True
Religion did aftenvards revive and prevail for a time in any other
parts of the World is owing, as I faid, to his Defcendants from
Jjhmad and the Children otJ^etwahy and to the Defcendants of
£fa» J But notwithftanding thefe, excepting his Offspring, the
Charge of Idolatry may very juftly be General, and particularly
it is True, what I have chargea upon Egypt. For flam was the Fa-
ther of Idolatry after the Flood : The ^pis reprefented Ofiris the
Son of flam J and it is very probable, that the Children of Ijrael
borrowed their Golden Calf from the y^pis, tho' they did not by
their C«//defign to repreknt the Egyptian Ofiris, but their own the
Living and true God : They ufed it as a Symbol of the God, who
brougnt them out of the Land of Egypt, and excelled, as they
might think, the Egyptian Ofiris, as much as Afofes's Rod was more
Potent, than thofe of the Magicians. But however that may be,
for I will not enter into Conjeftural Difputes, nor infift, that
pofllbly they had never feen any other vifible Reprefentation of a
Deity, yet when we have nothing better, I may offer Conjeftures
ftill, and \£ ^aron did not copy from the Egyptian Bull, yet pofll-
bly he could not devife any Image more probable, confidering
the Figures of the Cherubims, efpecialy if he knew what E^^hiel
faw afterwards in his Vifion. Chap. I. (and perhaps of old there
might have been fuch an Appearance) That among the four
Faces of the four Living Creatures, One of them was the Face of
an Ox. The Jews certainly apprehended fome Propriety in this Syru-
hoi, fmce wc find, that notwithftanding the Difpleafure of GoD
and the Deftrudion of the Golden Calf in the Wildernefs, Jero-
baam many Years after fet up two Calves in Dan and Bethel, and
faid. Behold thy Gods, O Ifi-ael, iphich brought thee up out of the Land of
Egypt. \ JFQ'wg/XIL 28, 19. It may be proper to add that accord-
ing to the Bi/ljop and Mr Bedford, in their Judgment upon ancient
Hiftory, Ofiris was the Father of Husbandry, and Deified by his
Son Thoth or Ortu according to the References above : and that
Plowing with Oxen was known and ufed in Egypt much earlier,
than
aoo The T)imne Relations as
they came at laft to afcribe Divinity to their
Leeks, and Worms, and Monkeys, and to adore
even the Images of the Things, which they had
Subflituted, whereas we ought not to think^ that
the Go D- Head is like to the moft glorious Creatures^
"much lefs to fuch groveling abjeil things^ or ^ unto
Goldy or Silver^ a?id Stone graven by Art and
IS^lans Device.
This Caution concerning the Divine Nature
and Attributes will teach us, how to underftand
all other parts of Divi?ie J^evelatton.^ and then
according to thofe Conceptions and Reprefenta-
tions, in which God HimfeU hath fet forth the
Divine Nature and Attributes^ we are in the fame
way of Analogy and Correfpondence of the
Terms to underftand and interpret all thofe
Truths concerning the Deity.^ which are (imply
knowable by "Revelation only. Thus the fame
Analogy.^ which at once conveyeth to us and fe-
cures the Divine Nature and Perfe6lions, that
we conceive not meanly and unworthily of
them, will fecure us alfo in Conceiving all the
'Myflerys of pure Jievelation^ whether they re-
late to the Perfons revealed, or to the A^s of
our J^demption.
As that Language and thofe Symbols^ in which
God's Goodnefs, and IVi/dom, and Power 9 re re-
prefented, do exprefs what is Real, and Excel-
lent in the Divine Nature : That He is Realy
than hath been fuggefted, we may gather from that Prohibiticm
in the Book of Deuterononry. Ch, XXII. lo- Tmujhah not plorv tohh
fin Ox. and an Afs. And for the Anti'juity oi Litttn by the by,
wc iriayconfult the Ancient Story together with the h'JIjop 3nd
Mr Bid^uH. See thei^e«ncej. ^ Ads XVII. 29.
and
Real as the Attributes, aoi
and Superlatively Powerful, Wife, and Good
beyond all, that we can conceive or exprefs, all
the Divine l{elations are likewife as l^cil^ accord-
ing to the Names, they are called by, as are
the Goodne/s, and Wifdom, and Power of
God : And then as the J^latiofi is I^ealj the Ef-
fence muft neceflarily be One and the Same. As
concerning the Divine Attributes^ nothing muft
be admitted, that will debafe them to the Im-
perfections of Men, fo in conceiving of the
Divine J^elattons^ nothing mult be admitted,
but what is agreeable to the Divine Nature:
For tho' the Illation be as real; as among Men,
yet at the fame time, that we aflert, that in
the Unity of the GoD-Head there are Three
Perfonsy we do unavoidably affert then, to be
alfo of One SubflancCy oi the fame Effence^ Power
and Eternity.
It will be of excellent ufe therefore for the
right underftanding and interpreting thofe
Scriptures^ in which the great Myfteryt of our
Faith are delivered to confider this twofold A-
nalogy.
1. The Analogy of Language,
2. And the Analogy o^ Faith.
The Analogy of Language anfwering to the
Manner of the Jpoflle^ fpeaking, in the Words
which the Holy Ghofi teacheth: The Analogy of
Faith anfwering that moft excellent Rule He
goeth by, of Comparing Spiritual things with Spi-
ritual.
In the remainder of this Difcourfe, as alfb
in the next, I [liail firft explain more diitind:-
^oh The Analog of Language.
ly, and then more particularly applie thefe
two Rules of Interpretation, each feveraly by
it felf.
I. For the Analogy of Language, and the
explication of it, Which things alfo we Speak^ Not
in the Words which Maris Wifdom teacheth^ but
which the Holy Ghofi teacheth.
For fince we are not able to exprefs the M-
mighty^ as He is in Himfelf, infinite and in-
icrutable in his Nature and Perfections, and
^WonderfuU in his Works towards the Children of
"Men^ we are forced to conceive and fpeak of
Him in fuch Language^ and according to fuch
Notions as we are able to form, or rather y«fj&
as Himfelf hath taught us to form and accom-
modate unto Him : In this Accommodation con-
fifteth thQ Analogy of Language^ and according
to the Correjponcle?ice it beareth to the Divine
Nature and Operations, it is to be underftood
in a more proper^ or more Figurative fenfe.
For our more orderly Proceeding therefore,
it may be neceffary to confider the feveral ways
God is pleafed to reprefent Himfelf unto us in
the Scriptures : both when He fpeaketh of Him-
felf, and when He fpeaketh by the Prophets^ or
is fpoken of by the Sacred Writers. For fome-
times God fpeaketh of Himfelf and is fpoken
of in a Figurative and Metaphorical manner:
Sometimes in an Emblematical or Symbolical
way: Sometimes in a. true and proper Analogy.
I. The Figurative and Metaphorical way of
Ipeaking is not ufed for Infiru^ion and Infor-
< Pfal. evil. 8, &c.
mation^
The Metaphorical Way. aog
matioriy buc for Ornament and lUufiration : It fup-
pofeth a previous Knowledge of the Things to
which it is applied, and exprefTcth the Manner^
or giveth the Defcriptton of any thing under
fome borrowed Forms, which (et it off, and
paint it in more lively Colours.
But in fpeaking of the great God we muft
obferve that i\\o{q Forms of Speech, which ex-
alt other Subje^jy cannot reach the Greatnefs
and Dignity oi Divine: And all Language muft
fail, where the nobleft Imagination finks un-
der the Weight and Glory of its Contempla-
tions : Tho' it hath pleafed God to infpire the
iSacr^fl? Writers with the moft fubiime, that is
with the moft proper Expreflions, thefe do ra-
ther {peak the Lownefs of our Capacitys, than
in any degree the Height of his Perfections, and
the loftiett Style, while it ferveth to raife our
Thoughts, is yet with all its Pomp no more,
than a Debafement of his Majefly^ bringing it
down tho' to the nobleft of them, yet ftill to
our Thoughts and Apprehenfions: The Mind
of Man is too weak to conceive, and not able
to bear a brighter difplay of his Glory: and as
no words can give us Equal^ it is the great
Goodnefs of God in the Holy Scriptures to
give us worthy Conceptions even in the eafieft
and moft obvious expreflions of Him.
The /vgttrw therefore employed to exprefs
the Divine Nature and Adions may be confi-
dered as more hofty and more Familiar : The
more exalted fetting forth his Majefty and
Glory: the more Familiar the fettled order of
his Providence, and his Tran(a6tions with the
Sons of Men. With
ao^ Figura/he T>efcription.
With reference to the firft, the Eighteenth
Pfalm defcribing his Victorious Prefence with
his fervant Davidyipcaketh of Him in the High-
ell and Strongeft Figures^ in that ftiblime enar-
ration of his Terror and Glory, and Trium-
phant Procellion from the Jixth to iht Jixteenth
verfe: and yet we may obferve, that this ex-
ceeds not the bare =*Hiftorical Account of our
Lord's defcending upon * Mount Sinai^ where
a Exod. XIX.
* I have fubjoined the feveral PafTages, rather than recite them
in the Body of the Difcourfejand have placed the Hiftorical Fact be-
tween the Figurative Defcriptions^ that the Reader may fee how fatr
the Strongeft and Sublimeft Figures are from exceeding the Truth
and Terrors of the Divine Prefence among his People.
Exod. XIX.
The Literal Narra-
Pfd. XVIII.
The Figurative De-
fcription.
7 The Earth /hook
and trembled^ the Foun-
dations alfo of the Hilb
moved, and tveYeJhetk$n,
bccanfe /;e wai wroth.
8 There rvtm up a.
pnokf out of his JVo-
Jirih : and Fire out of
his Mouth devoured :
Coals were kindled by it.
g He botved the Hea-
vens aljoy and came
down : and darl-^iefs was
under his feet :
10 ^nd he rode upon
B Cherub, and did flie :
yea he did flie upon the
jyings of the IVind.
1 1 He made Davk-
nefs his fecret place : His
Pavilion round about
him were dark^ JVaters c^
thick, clouds of the Sibil's.
li yit the Bright
tion.
1 6 .yind it came to
pafs on the third day in
the A/orning^ that there
ipere Thunders^ and
Lightningt, and a thick
Cloud upon the Aiount,
ami tlic yoice of the
Trumpet exceeding loud,
fo that ali the People,
that was in the Camp
tremhled.
l8 .^r.d Atount Si-
nai was altogether on a
Smokfy becaufe the Lord
defcended upon it in Fire :
and the Smok^ thereof aj-
cended as the Smoke of a
FurnscCy and the w'lole
Mount quaked great-
l^^nd the A fountain
burnt with Five unto the
midjt of Hejven with
DoiknefSf Clouds^ and
Habakliuk III.
The Figurative De-
fcription.
3 GOD came from
Teman, and the Holy
One from Amount Paran.
Selah His Glory co-
vered the Heavens, and
the Earth was full of
his Praife.
4 .y4nd his Bright-
nefs was as the . Light ;
he had Horns coming
out of his Hand, and
there was the hiding of
his Power.
5 Bejore him went
the Pep Hence: and burn-
ing Coals went jorth at
his Feet.
6 He flond and mea-
fured the Earth ; He be-
held and drove afunder
the Nations, and the
everlajiiug Mountains
wert fcatterei ; the per-
pctml Hillt did bow:
nejt^
Hi ft or. Narr. compared, ros
n-o Figure is employ 'd to highten, what in Fadt
was lb Great and Dreadful. Nor is that Won-
derful Sublime Defcription in the Prophet Ha-
lakfyik, tho' it rifes above all Human Imagina-
tion, a full Difplay of his tranfcendent Glory:
To thefe we may add thofe exalted PalTages in
the Book o^^Job^ and other parts of the Scrip-
ture, which delcribe his Greatnefs, and Majefty,
and Power, but all thefe cannot exprefs, what
our Thoughts are not able to conceive.
With refpedt to the fecond thing fetting
forth God's Providence in the Care and Defence,
and Protection of his Servants, He is called in
«e/», that was before j thick Dark^tfs : ^nd
Him J his thiili CloHfh\the Lord fpak^ unto you
fafed, Hailjiones^ and I out of the midji of the
Coals of Fire. \Fire — Deut. IV. 1 1
1 3 The Lord alfo
thundered in the Hta-
•vens: and the Lfiti^hcfJ
His mays are Everla(l-
ing.
10 The Atour.taini
farp thee and they trem-
bled : the overfloiving of
(he JVater pafied by : the
Deep uttered his yoice^
and lifted up his Hands
on hi^h.
1 1 The Sun and the
Moon jlnod flill in their
Habitation : nt the light
oj thine Arrows they
went, and at the ^bining
of thy glittering Spear,
19 ,y1nd v>hen iIk
yoicc of the Trumpet
gave hit yoice : Hail-\ founded long^ and wax-
fiones, and Coals of Fire, ed louder and louder,
14 Jea he fent out Afofes fpal^.e, and GOD
his ^»(Oipij and feat- anfivered him by a
tertd them -. and he /but 1 l^oice
tut Lightnings, artd dif-
comfited ilnm.
1 5 Then the Channels
cl Waters xvtre feen^ ar:d
liie Foundatiohs voerr dif
covered: at thyi\ehnkf^ ( )
Lord, at the blaft oj th
Breath of thy NoHrilt.
When the Reader hath compared thefe together, and ferioufly
conlideved the Literal Account of our Lord's appearing upon
Mount Sinai at the ^jving of the Law, he may then reflect whether
the Defcription of" his lail Appearance to judge the World, and
the Account of the laft Judgment : the Joys ot Heaven : and the
Mifcrys of Hell be no more than Fable and Figure.
4 xxxviii:, XXXIX, &c.
the
io6 Qf Figures lefs Suhlime,
the fame Pfalm I mentioned juft before ='our
J{ock : our Fortrefs : our Tower : our Buckler :
the Horn alfo of our Salvation^ and our J^fuge.
Thefe are Figurative Expreflions, tho' not fo
fiiblime as the former, yet of great Dignity,
and however plain, yet no lefs Solemn and Ma-
jefticj and innumerable of the like kind are
obvious throughout the Scriptures : Thus alfb
with regard to God's Tran(ad:ions with Man-
kind, His Eyes : His Ears : and His Hands, are
ufed Metaphorically to fignify his Providence,
hi?, Knowledge : his l{egard to us: and his Power:
So in the thirty fourth Pfalm^ for his Provi-
dence : The Eyes of the Lord are upon the l{ighteous^
and his Ears are open unto their Cry, Pfalm the
eighty ninth '= for his Power : Thou hafi a mighty
Arm : flrong is thy Hand, and high is thy right
Hand. Light is alio taken in feveral fenfes and
all Metaphorical, Sometimes for the ^bes and
Clothing of the Jlmighty. ^ Who covereth himfelf
with Light, as with a Garment. Sometimes for
his Habitation, ^dwelling in the Light, which no
Man can approach unto. Sometimes for our Guide
and Defence : ^ The Lord is my Light and my Sal-
vation. Sometimes for InJiruBion and I^evela-
tion : ^ I am the Light of the World, faith our Blefs-
ed Lord. Sometimes for our Eternal Happinefsi
^ The Lord himfelf fhall be unto thee an Everlafling
Light, and thy GOD thy Glory. All thefe Expret
ffions are Figurative and Allufive only, becaufe
they do not exprefs any thing realy Correfpon-
a Pfal. XVIII. T. b V. I J. c V 13. d Pf. CIV. 2. c r Tim.
VI. 16. f Pf. XXVIL I. g John. VIII. 12. h If. LX. 19.
dent
The Emhlematical Way. 1 07
dent in the great Subject they are apphed to, but
are ufed to fet forth more fenfibly, and in the
way of SimiHtude and Illuftration the Adtion
and manner of one thing by another. Thefe
Metaphorical Expreffions are not themfelves
Analopcal^ but are built upon, and apphed to
thefe Analogical Conceptions we had before
formed of the Divine Being: They are the
Work of Fancy and Imagination in all Human
Compofitions, varied and applied to the Sub-
juft as the Writer pleafeth, and in Divine they
are diredted, not as neceitary to give us pro-
per Notions, but to exprefs the Notions we
have in a more Sublime and Beautiful Manner,
and therefore tho' thefe Metaphorical Expref-
fions do fometimes carry a Refemblance, yet
they do not neceffarily imply it; whereas in
Analogy there is a real Foundation, and God is
truly Powerful^ ^^?/^> and Good^ beyond all that
we can call fo among Men, tho' He hath truly
neither Arms-, nor Ears^ nor Eyes.
2, In Scripture God is fometimes fpoken of
in an Emblematical or purely Symbolical way:
This is more than Metaphor., and yet fliort of
l^atity : Metaphors and other Figures are pro-
perly no more than a bare Mode of Expreffion,
but Symbols and Emblems are determinate Signs
ufed and appointed to (ignify fomething real
and determinate in the Subject, to which they
are applied: Without this Defignment they
are indeed no more than Metaphor j but thus
feleded and made fignificative either of the
Subjedt it felf,or of fome Property of the Sub-
jed:, to wJiich they are applied, they do there-
by
io8 Injlances of it
by become Types and CharaBers to exprefs them
to us. There is no real Refemblance or Cor-
rejpondence^ but they are invented and imagin-
ed foraetimes by the Wit of" Man, and fbme-
times they are chofen and made ule of by Goo
Himfelf, to exprefs, not his Attributes indeed,
as they are in themfelves, yet at leaft the Exer-
cife and Operation of them in the Government
of the World and the Superintendency of his
Providence. Thus the fame Things as they are
differently apphed may in one Refped: be only
Metaphors^ in another they may be Symbols^
which are of Arbitrary Application^ as Words are
of Arbitrary Signification. Thus the Power of
God fhall be fignified by a Mighty Hand^ and a
Stretched out Arm: His Providence by an Eye^
and his Glory by an Irradiated Cloudy and thefe^
whether exprejjed or depiSed: In bare Metaphors
they are meer Forms of Speech: in Symbols they
Hand for Signs and Emblems of the Things they
are apphed to. Thus Lt^ht is Figurative to ex-
prefs God's Glory : The Cloud which defcended
on the ^Tabernacle was a Symbol of h\s Pre fence
and his Glory : Thus in the iecond Book of
Chronicles^ ^ where it is laid, The Eyes of the Lord
run to and fro throughout the rphale Earthy the Ex-
prelHon is Metaphorical: In the third and fourth
Chapters of ^chariah," where /even Eyes are
fa id to be engraven on One Slone^ and to be the
Eyes of the Lord, which run to and fro through the
rvhole Earthy the Expreffion is Symbolical. Both
ways the Eyes of the Lord are well chofen Ex-
a Exod.XL. 54- h .XVI. 9. c Zcch.III. 9. IV. 10,
preffions,
/// whatfenje y4nalogtcal. 109
preffions, or Reprefentations of his Providence^
his Ommfcience, and Omniprefencey as in the Book
oi' Proverbs * we read, The Eyes of the Lord are in
Every place ^ beholdifig the Evil^ and the Good. And
altho' thefe Expreffions and Signs taken from
our Organs of Senfe and AcStion are not proper-
ly Analogical^ by reaibn of any r^^/ Correfpon-
dence between God and Man^ yet as thefe Or-
gans are the means of our attaining to Know-
ledge : of our exercifing our Intellectual Powers,
and of Providing for Future Events, they do
convey fomething Analogtsal in the Effeil^ as
that God heareth us, when we call upon Hm^
that the Heavens are the Work of his Hand^ and
his Eyes behold all the Children of Men : We do
therefore readily yield, that tho" God is not
what the Metaphor fpeaketh Him, or the Sym-
bol reprefenteth Him, yet He is truly and in a
manner infinitely higher, than we can conceive
and exprefs, what is meant and intended by
thefe Symbols and Metaphors: that is, He is In-
finitely Powerful^ iVjfe and Good: For Metaphors
are fo iar from dejiroying, that they fuppoje th^
J^ealtty of the Things to which they are ap-
plied.
• Even in the great Myfleryi of our Faith a Me-
taphorical Interpretation will fuppofe much
more, than thofe who make it, are willing to
allow. For granting, as we do, that the Terms
Father^ Son^ and Begotten are not to be under-
llood in that flri^nefs or in the fame manner,
when applied to Dtvtne Perfons, as they are,
« Prov.XV. 3.
O ivhert
aio Metaphoricallnterpretations
when applied to Human^ yet, if they have anv
meaning, they muft refer to feme Subjed:, and
then they imply at leaft what is equivalent, a
Total Communication o^Nature and EfTence firom
the Firfi to the Second, and our Adverfarys may
as well argue againft the Providence, the 0mm-
Jcience and Omnipre fence of God, becaufe He
hath neither Hands, nor Eyes, nor Ears, as a-
gainft the Ideality of that Illation exprefled by
the Terms Father, Son, and Begotten, becaufe
they are not to be underltood in x\\QjiriB and
literal fenk of Haw^w Generation, where a Man
is procreated from two Parents, and makes a
Pofierior and feparate Individual from Both : So
in the Terms of ]{edemptiofi, and the Price paid
for the Purchaje of that J^demption: For the
Terms of Adoption and Inheritance of our being
Heirs of GOD, and joynt Heirs with Chrijl, tho'
the Price is not paid exactly as it is for Captives
among Men, tho' the Adoption is not made ac-
cording to the Forms of the I{gman Law, nor
our Inheritance conveyed by Deeds and Inflru-
ments of a Legal Will and Tejiament, yet the
Things fignified are real, and we are realy de-
livered from Bondage and Death upon a Price
and Satis faBion paid, more valuable than the
whole World can afford, ^Even the Blood of
Chrift, who through the Eternal Spirit offered Him-
felf without fpot unto GOD for us. We are realy
in the Condition of^ Adopted Children, a.nd^ Heirs
of an Inheritance %)ncorruptible, referved in Hea-
ven for us.
«Heb.IX.i4. ^Rom.VlH.iJ,&c.GaI.IV.5,&c. ciPet.I.4.
Thefe
fuppofe the Reality of the Things, x 1 1
Thefe Expreffions are more than Figurative^
and carry in them, as we fliall fee under the
next Confideration a true and proper Analogy :
They have a real Foundation and Agreement^
and are ftridtly and properly applied with no o-
ther Difference, than there neceflarily is be-
tween Earthly and Heavenly Things : Our Inhe*
rttance in Heaven is as real as an Inheritance on
Earth : the J^everfion more certain^ and the Pof'
JeJJion more enduring. Heaven is aplace^ as well,
as Earthy and Happinefs and Glory may as pro-
perly be pofleired in Heaven ^ as Lands and
Houfes^ Inches and Honours upon f-^r^^ : Our
J^demptton is as rf a/ from Mtfery^ as it can be
from Captivity^ and our J^edeemer is Mighty: no
Figurative and Imaginary Perlbn : And here the
Ideality of what the Scripture aflerts is Evident
throughout the whole Order and Work of our
J^edemption : With regard to the Father., and the
Son^ the J^elation is as real^ as it is among Men^
^ For GOD fo loved the Worlds that He fent his only
begotten Son^ who is in the Bofom of the Father^ that
rvhofoever believeth in Him., Jhould not perijlj., but
have everlafttng Life, Here we have the 7^^/,
even the Eternal I{etation ; and the l^ality of
our J^demption^ and the Price paid for it is no
lefs Evident from the Words of St Peter^^For-
afmuch as ye were not redeemed with Corruptible
things^ as Silver^ and Goldy but with the precious
Blood of Cbrifl.
This brings me to confider Thirdly,
«r John III. 1 6. 1. 1 8. b i Pet. I. i8, 19.
O 2 3. the
XIX True Analogy. Conceptions
3. The true and proper Analogy^ in which
God fpeaketh of Himfelf, and is fpoken of in
the Scriptures.
I . By Analogy we do not underftand the Refem-
blances drawn from Etymology., nor the Minute-
neffes of Grammatical Terminations, nor any
Rules of Language dehvered by Farro and de-
Jar had we them entire, by TuUy and ^intilian^
nor thofe laid down by any more modern Wri-
ters : Nor with the Hhet-oricians do we make it
a meer Figure or Tropical Scheme of Speech,
but we take it in the true Logical Senfe, as it
is ufed according to the Proportion and Correspon-
dence., which is found between one thing and
another., and is ftridtly Conclujive^ fb far as the
Proportion and Correjpondence holds.
In this Analogy is founded all our Knowledge
of God: his PerfeUions., IRelations.^ and Attri-
butes. Of thefe we have no dired: and imme-
diate Conceptions., and we cannot fo much as
think^ much lefs can we /peak of them but in
the fame Conceptions and Language, in which
we think, and fpeak of our felves and the World
about us. We have no Notion of Spiritual Be-
ings, not fo much as of our own Spirit, but
from the Operations of our Mind, arid the Con-
fcioufnefs of what pafTeth within us, and we
cannot form any Conceptions of the Divine
Knowledge., lender flanding and WiU., but from
thofe we had firft formed of our own.
That thefe Conceptions are adequate we can-
not prefume, that there is a real Correfpon-
dence is certain, and that notwithftanding the
Correfpondence is nal-i God is ftill Jncompre-
henfible
Not adequate^ yet true. 1 1 3
henfthle we muft acknowledge: For the fame
Analogy^ which imphes an Agreement in fame Re-
rped:s evidently inferreth a Difference in others.
The Refcmblance is jnft, fo far as it holds, and
gives us right Apprehenfions of God, fb far
as He requires us to beheve : But our moft ex-
tended Views are Fuiite^ and the Nature of our
Conceptions gives us the true Termination of
the Profpedt. Here we ^Jee thro a Glajs darkly^
and we know but in ^part : till we come Face to
Face^ we fliall not ''fee Htm as He is. Our Know-
ledge is true^ tho' it is only in Fart\ It is real^
tho' not perfeU ; and not untill that which is
perfeU is come^ fhali ° that^ which is in part be done
axvay. There is an Effential Difference between
the Creator and the Creature^ and as we can con-
ceive of the Creator only by the moft Excellent
Conceptions we can form from the Creature^vjc
can conceive oi Him no further than thofe Con-
ceptions will reach ; As we have obivious No-
tions of a Father^ and a Son^ o^Goodnefs^ Juflice
and Truthy o^ Knowledge^ %)nderfianding and Wtll^
We form our Notions of the Divine ^elaUons
and Attributes accordingly, but the Manner,
how they are in themfelves is altogether incon-
ceivabky and we know no more of them, thati
is revealed: For whatever t\\Q Light o^ Nature
difcovereth of the Divine Attributes, it only te-
ftifieth to the Truth of I{evelation, which difco-
vereth thesn more perfed:ly, in a moft gracious
Exemplification of them throughout the whole
« I Cor. XIII. II. A V. 9. c I Johalll. I. d I Corinth,'
XIII. 10.
O 3 Courfe
2.14" Analogy how diftinguijhed
Courfe of GoDsTranfadions, and Communi-
cations with Mankind ; But ftill all our Con-
ceptions of God according to Natural Reli-
gion, or T^evealed^ are formed upon that Ana-
logy and Correfpondence which Human Rela-
tions, and all created Excellence and Perfed:ion
bear, tho' in the fmalleft Proportion, to the
Divine.
By this Correfpondence the Analog of Lan-
guage is diftinguiflied from the Figurative and
^Metaphorical Schemes of Speech, as it compre-
liends and exprefleth the very SubjecSt of which
we difcourfe, and therefore we fhall find the
Diftindlion as clear between the Metaphorical^
and Analogical Language, when applied to Sub-
jedis Supernatural and Divine, as in Human Sub-
jects it is between the Things we fpeak of, and
the manner of our Speaking. It is true, that in
the common ufe of the Terms, the Figurative
and Analogical Language is too much undiftin-
guifhed, and one is too promifcuoufly and care-
lefly taken for the other. Metaphor is taken for
Analogy, becaufe in Metaphor, as it is a fort of
a fhorter Similitude, there is (bmetimes an Ap-
pearance of fome Refemblance : And Analogy
is taken for Metaphor, becaufe our Thoughts
and Conceptions are transferred from their Pri-
mary Subjects } but fuch transferring is not Fi-
gurative but I^al, otherwife we can have no
real Conceptions of God, and all our Know-
ledge and Notions of Him will be only Meta-
phorical: ^««/figy differeth Eflentialy, andFun-
damentaly from Metaphor, even as Fundamen-
?aly as the Subjlc^nc^ differeth from its Accidents :
Metaphors
from Metaphor. i\<;
Metaphors are taken, if I may fo fay, from the
thin femblance and furface of Things, and
drawn from their fenfible and External Pro-
pertys, but Jnalogy rifes from the very Nature
of Things in their T{eal Agreement and Cor-
re{pondence on both fides of the Comparifon.
Metaphors convey imto us no Knowledge of the
Subjedljbut are apphed to thofe Things, which
are previoufly known and determined, and fb
they are Arbitrary in their Application^ and Ima-
ginary and Allufive only in their Refemblance ;
But Analogy containeth and exprefleth the
Knowledge, we have of Things Supernatural
and Divme, in fome neceflary and determinate
manner by fubftituting our complex Notions
of all Sublunary Truth, Excellency, and Glory,
to give us juft Conceptions, and to inform our
Minds in the Correspondent Nature of that
Truth, Excellency, and GlOry, which is Divine.
As Fatth is the ' Evidence^ this Analogy may be
called the Subjiance of things not feen: But Meta-
phors arc only the Trappings and Decorations
of our Language, and are as properly appli-
ed to our Analogical Conceptions, as to the
Things themfelves from which thofe Concep-
tions were taken, and in Divine Subjects we
may obferve, that the Scriptures fpeak Meta-
phoricaly of tiioie Attributes, which they had
firft Analogicaly conceived. Of God's Good-
nefs and Juftice and Wifdom and Power, the
Conceptions and Language are Analogical and
l^aly In fettinsf forth the Exercife of thefe
« Hebr. XI. I,'
Attri-
ai6 The Advantage^
Attributes the Expreflions are often Figurative^
and Metaphorical.
This is a fliort account of that Divine Ana'
logy taught us in the Scriptures, both as it is in
it felf, and as it is diftinguiflied from the FigU'^
rative and Metaphorical Forms of Speech. The
^fes of it will appear in every Step we take,
and the DiflinUion of this Analog from Meta-
phor is of the lajt Importance, if we would un-
derftand any thing 'R^al and Pofitive in the Di-
vine Nature and Perfedions, and thofe great
Points, which are the peculiar Subjed: o^l^eve-
lation. It is in this View that I propofe to confider
t\\\s Analogy of Language, which God Himfelf
hath taught us when He is pleafed to exprefs
thofe Conceptions of Himfelf, which He re-
quires us to entertain in our Thoughts, both
as the Subjedt of our Meditation^ and the Ob-
jed: of our Faith.
By the means then of this Analogy we are
able to conceive of thofe things, which we could
otherwife frame no Notion of, and exprefs our
Conceptions in a borrowed Form, by tranf-
fernng thofe Thoughts and Expreffions, which
are eafy and Familiar to us, to what is more
Difficult and Obfcure, or beyond the reach of
our Knowledge any other way, efpecialy to
things Supernatural and Divine^ of which we
can have no dired View, or Conception, as they
are in themfelves, and no further, than the Ana-
logy between God and his Creatures can lead
us J We muft firft from our felves and the Crea-
tion round about us, be furnifhed with the
Ivnowledge of all that is Good and Excellent
in
and Method of it. a t 7
in the whole compafs oi the JntelkBual and Mo-
ral World, and then apply this Knowledge to
the PerfedionsofGoD : Thefe Notions muft be
fettled in our Minds, before we can have any
conception of the Divine Excellence, and .with-
out them we can no more imagine or exprefs
what the Divine Nature is, than a Blind Man
can difcourfe oi Colours^ or a Deaf Man of the
Sound of a Trumpet.
Thus to form our Notions and G3nceptions
of God, and in the way up to Him of all Spi-
ritual Beings, is properly the Work and Ope-
ration of our Mind, by which we firft apprehend
a Ltkenefs and Conformity^ and then reafbn by a
fu i table P^r/'/y from one thino to another, or
elfe we proceed in Number^ IVnght and Meafure,
by Proportion, which is alio Parity ^ and may be .
called in Argument, as it is in Arithmetic, the
Golden E^le. This Analozs therelore \s> JiriBly
Conclufive, where it is truly applied^ and there is
no more difference in arguing upon Divme Sub-
jecSts and the real Proportion of thin2^s,than there
is between Mathematical Demonitration, and
that Indubitable Certainty, which is deduced
from the higheft Principles of Reafon; For
tho' the Correfpondence and Proportion be not
Commenfurate to its Subjed:, and therefore arc
not itridly 'Univocal, as the word Man is, which
comprehendeth all the Individuals of the Spe-
ciesj yet it is Entirely IJmvocal on one fide of
the Comparifbn, and truly Vnivocal alfo, iofar
as the Correfpondence holdeth with thofe things,
it is applied to, on the other. The higheil No-
tions of Excellence and Perfection, tho' they
are
a 1 8 Difference of it In Human
are not commenfurate^ arc yet moft truly appli-
ed unto God: And t\iQ Analogy expreiTeth fome-
thing J^eal and Determinate^ in Oppolition to
all Equivocal^ and meer Figurative Forms of
Speaking, and thus applied to the Divine Na-
ture and Attributes^ tho' it can neither exprefs
the Manner^ nor reach the Perfe^ion of them,
yet from our bell Notions ofGoodne/sy JVifdom,
and Poiver^ it teacheth us to underftand, that
God is infinitely Powerful^JVifey and Good in the
moQi'Vnivocal and appropriated Notions of thefe
Attributes : So far as we can conceive of God
by his Creatures, the Analogy holds, and only
faileth where being Finite it neceffarily muft,
in expreffing the Infinite Perfections and Ex-
cellence of the Creator.
In Human Subjects we do often fpeak Ana-
logicaly^ tho' there be not that Abfblute Ne-
ceflity for it, as there is in Divine : For we may
fee and Apprehend the things of this World,
without the Intervention o^ Analogy: Thus we
commonly fpeak of the PiBure^ as of the Man
Flimfelf, and of the J^fleclton of any thing in a
glafs, as of the thing it felf fb reJkSied: Thus
alfbwe fpeak oi'Brutes^and their Actions in the
Terms of cuirowz, becaufe of fome femblance,
they feem to bear to Reafon, but efpecialy to
the PaJJtons^ Appetites^ and Senjattons of Men ;
tho' in the laft Inftance there is no Dijcurjive
Faculty^ nor are their Pajjions^ Appetites and
Senfations connected with J^afon^ as in us : in
the other there is only a mttrT^e femblance^ that
hath no Subflance^ as the J{efleBion of a Face in
a Glafs, or only a meer Jurface of Light and
Co-
Suhje£ls and T)hine. rip
Colours, as in a ViUure : But in all thefe Inftances
we have a true Idea and Apprehenfion of the
Objed: without Analogy^ as of a Man without
feeing a Pi^ure^ or an Human Form reflecSted in
a Glafsy tho' on the other fide without a Pre-
vious Idea of a Man we could have none of the
figure reprefenting him: We have alfo a true
Conception o{ J{eafon without confidering the
InfttnH and Anions o^ Brutes. Here the Analogy
defcendeth from us to them, we do not learn
from them, what Man is, but we learn that
Brutes have fome Conformity to Man in their
Senjes and Appetites., and the ABions flowing
from them: We learn alfo that the PiUure
giveth a Likenefs, and that the Glafs refled:eth
the Perfony and every Motion^ that is pradifed
before it.
But in Divine Subjeds the Cafe is exadtly the
Heverfe: Here the Analogy afcendeth and we fall
below the Excellency s of the Divine Nature in-
finitely more, than we excell the Beafls thatpe-
rijhj or the PiUures and Images of our felves,
fince compared with God we are no more than
aJhadoTVy and he is in Himfelf above theCom-
prehenfion of Man: Of things belonging to
another World we have no proper and dired:
Ideas, much lefs can we form any juft Con-
ceptions of God, as He is in Htmfelf, in his Na-
ture and EJJence : For He is removed from our
Senfes, and infinitely beyond the reach of our
Intelledtual Powers; It is by the Mediation of
fomething, we find Correfpondent in our felves,
and the World about us, that we can anyways
apprehend Him^ or form any Conceptions; of
Htm ;
aio The Manner and Gradation
Him-, For tho' He is infinitely removed fiom
our Senfes, and above our Comprehenfion, yet
all our Conceptions of Him are derived Origi-
naly from the fame Principles with our Know-
ledge of all other things, and more immediate-
ly from the Operation of our Mind, and the
Determination of our Will in all the Methods
of Underftanding and Adtion; and particular-
ly from the various Workings of our Thoughts
upon all our Simple and Compound Ideas^ till
we fubflitute thofe Complex and AhfiraUed No-
tions, which we have formed of all PerfecStion
to exprefs fo far as Finite Conceptions can, the
Infinite Perfed:ions of Almighty God.
Thus we conceive of God's Exigence in that
of his Creatures : O^ his Eternity by taking a-
way from Duration all Beginning, and extend-
ing it without End^ as when we fay, ^ The Lord
endureth for ever. But then as we can form no
Notion oi Extjlence and Eternity ^ but from our
Conceptions of created Extflence and Ttme^ and
as we cannot feparate a perpetual fucceffion of
Mtion and Moments from our Thoughts oi Eter-
nal Duration, this muft convince us, that what-
ever Correfpondence there is between Divine
and created Exiftence^ and between Time and
Eternity^ Eternity and felf Exiflence are vaftly dif-
ferent from the Exiflence of all things by Crea-
tion and in Time: And as there are no Parts
and SucceJJlon in Eternity^ there can be no Diffe-
rence of Exiflence^ tho' there be a Diverfity ofJ{e-
lations in the Divine Effence.
« Pfahn IX. 7,
So
of this Analogy. 11. i
So likewife we conceive of God's Attributes
in our own Notions of Moral Perfection and
Wifdom and Power, and tho' we have proper-
ly no Idea of pure Spirit, neither of Angels, nor
our lelves, yet when we come to reflecSt, and to
purfue our Reflections, we fhall find, that God
is a Spirit, a pure intelledlual Agent^ if from no
other, and many reafbns offer, yet from this
alone (and unanfwerable it is) that we ourfelves
are Intelligent Agents^ and then as from a Con-
fcioufnefs to our felves of our own Adtions and
the Operations of our own Minds, we form
Ibme Notion of a Spirit, we form our Concep-
tions alfb of God Himfelfm fornQjimilar Rea-
ibn, and Proportion, tho' we take this all along
into our Confideration, that He is Infinite and
Imomprehenfible .
There is an Analogy and Correfpondencc
more or lefs in an Uninterrupted Gradation
throughout the whole Scale and Order o^ crea-
ted Being : and all this ferveth only in the moft
Excellent and exalted manner, till from the
lorvermojl we rife to the h'tgheji Link of the
Chain, to give us fome true Notions, tho' in-
finitely Inadequate of our great Creator's Un-
conceivable Nature, and Unutterable Per-
fed:ions.
Thus the Creature leadeth us up to the Crea-
tor'. In the Univerfal Book of Nature we read
Him: ^nd in our own Minds, as in a Mirrour^
we behold Him : and if this manner of Think-
ing and Speaking oi Him by Analogy and the
Subflitution of our Conceptions and Language
transferred from their Primary fignification
con-
^^^ The Ufe and
conveyeth and expreffeth nothing J{^al con-
cerning the Divine Nature, it is impoffibleto
think or to fpeak of God at all.
But this Rule oi Analogy will be more clear-
ly underftood, when we come,
2. Secondly to the Ufe and Application of it,
which I fliall propofe, as I find it made ufe of
and applied by God Himfelf in the Scriptures,
And here we are to confider the feveral
Views, in which He hath prefen ted Himfelf to
Mankind, as at fundry times^ and in divers man-
ners /f^hath diicovered Htmfelf unto them.
1. In the firft place He acquaints us WHO
HE IS, and inftru<5teth us in his Nature and
Attributes fb far as we are able to apprehend
them.
2. In the next place He revealeth Himfelf
as to his Dealings and Tranfadtions with the
Sons of Men, both in the Ordinary way of his
Providence^ and the Extraordinary way of their
J^edemption.
1. As to his Nature and Attributes^ it is re-
vealed, That G o D is One, and that He fub-
fifteth in Unity of EfTence, and Diverfity of
Relation : that all his Attributes^ Natural and
Moral, Communicable and Incommunicable, are fb
many infinite Perfedtions conftituting One Di-
vine Eflence, and pofTefTed e^ualy and infinitely
by Each of the Divine Illations,
2. With reference to the Extraordinary way
of our Redemption, befides the Early Pro-
mifes made of a Redeemer, and the frequent
Re-
Amplication of it to tide 225
Renewals and Confirmations of it, by decla-
ring fiilt, that ^ He Jhould be of the Seed of the
Woman : afterwards of the ^ Seed of Abrahaniy
and of the " Houje and Lineage of David^ and
that a '^ Virgin ihould bear Him : together with
the Time'lVhen, and the Place Where^ He fhould
he born. It is alfo revealed, that this J{edeemer
is^Immanuel^ GOD withur: the^Mtghty GODy
the Everlafitng Father^ the Prince of Peace: the
' only Begotten Son : ^ One with the Father : that
in the fulnefs of Time this Son of God was 'made
Man J and became our Saviour ^ and Redeemer :
paid the Price of our J^demption " with /;^ Blood:
is now our ° Mediator, and Intercejfor -. the ^Head
of his Church: "^ K^ng of IQngs: Lord of Lords:
and the ' Gieat Judge of the World.
3. With regard to the Ordinary Courfe of
God's Providence, which is Vifible and Confpi-
.cuous to all, who confider the Difpofition and
Diitribution of all Worldly Happinefs and Mi-
fery both public and private; it hath pleafed
God befides this Natural and Vifible Evidence
of his Adminiftration to reveal unto us, that
He doth govern the World, and fupcrintend
«Gen.I!I. 15. 6 XII. 3. XVIII. 18. XXII. 18. czSam,
VII.i(?. IT. CXXXII. n,&c. rf ir.VlI.14.Jer.XXXI.21. eGen.
XLIX. 1 o. Hagg. II. 6, <SvC. Mnl. III. i , / Mic.V. 2 . John VII. ^z.
g If. VII. 14. h If. IX. 6,&c. » Joh. 1. 14, 18. k John X. 30.
i Gal. IV. 4. Ilebr. II. 14, 16. m U". XXIX. 2 2,&c. JCUII. 1,2.
XLIV. 2i,&c. LXII. II, 12. n Rom III. 1^ Gal. III. 13, &c.
Ephef. 1.7. II. i3,&c. Col. I. 14, 20. Heb.IX. I4,&c. X. 5,&c.
1 Pet. I. 18,19. Rev. I. 5. V. 9. 0 Ifa. LIII. 12. Rom. VIII. 27.
Hebr.VII.2s. Gal. III. 19,20. I Tim. 11.5. Hcbr.VIII.6. IX.
15. XII. 24. p Eph. I. 22. IV. 15. Col. I. >8. II. 19. 9 Rev.
•XVII. 14. XIX. 16. r Gen. XVIII. 2j. John V. 27. Afts X. 42.
XVII. 51- 2 Cor. V. 10. 2Tim, IV. I.
the
ai4 Nature and Attrih. (p/GoD.
the Affiiirs of it : That He infpedeth the Hearts
and Adlions of Men: that He dire(5teth all
their Counfels, and difpofeth of all Events.
And with regard to Both the Ordinary and
Extraordinary Way of his Tranfadtions with us:
How He looketh upon us, and what are his
Sentiments towards us, as we are his Creatures
and as we are Sinners : as we are Obedient or
Dijobedient to his Laws, we find Him putting on
the PaJJions and AffeUions of our Nature, and
taking to Himfelf the Organs of our Senfes, and
the Members of our Body.
Upon this Plan it may be proper to confidei'
the Analogy of Language in thefe feveral Views,
that we may mark the feveral Degrees, as it
approacheth nearer, or retireth farther from
the Divine Nature, till at laft it vaniflieth away,
and is loft in a meer Figurative and Metaphorical
Scheme.
I. As to his Nature and Attributes it is re-
vealed, that GOD ii One^ that He ever fubfifteth
in Unity of Ejfence and Diver fits of J{elation :■
thefe are Fad:s peremptorily afferted in the
Scriptures^ as will hereafter appear, and thefe
AlTertions are to be underftood in a proper
Analogy of Language^ which differeth from the
Primary and Literal acceptation of the Words,
not with regard to the Ideality of the things
themfelves, but only as to our Conceptions of
them : Thus when it is faid, that Chrtfl is the
Son of God : the Only Begotten of the Father^ with
refpecft both to his Eternal and Temporal Gene-
ration: and when Himfelf declareth, 1 and my
Father are One^ lignifying both the Unity of
EJfemcy
The DWine Unity with refpe^i 1x5^
EJfence^ and the Diverjity of ^elation^ the Ex-
preffions are to be underftood of the Truth and
B^ality of thele Fadts thus delivered in the Lan-
guage and Conceptions of Men.
Of the Divine %)nity we can only form a
Conception in Exclulion of all Plurahty or Mul-
itphcation of Ellence under d.ny Difference ofPer^
fons^ or Diverjity of I{eIation: In all created U-
nity, fuch as rifes from Numbers^ or Individuals^
we cannot conceive any thing as One^ but in
oppofition to, and in fuppofition of a Second^
or a Third^ and we either make the Unit the
Beginnings or the End of every Computationy al-
tho' truly fpeaking all imaginable lumbers
however called by the Name of one or ten^ or
ten thoufandy are no more than an Aggregation of
fo ma.ny'VnitSy named and diitinguifhed by the
Place^ and Order, they feveraly pofTefs. But in
the Divine EfTence the Unity is Abfolute without
any poflible Relation to Number, and God is
fo Firji, as to admit no Second, Nothing before
Him, and Nothing after Him, that is, nothing
Second or Like unto Him: and therefore all
Diftindtion muft necefTarily be comprifed in one
and the lame Indivifible and IndifcerptibieEffencCy
in which nothing of a Different Nature can
fubfilt, and the feveral Illations muft confe-
quently be Eternal. For fo we conceive of the
Divine Unity in Oppofition to every Number
from the Simplicity of his Nature, and the Infi-
nity of his Perfed:ionsj and if we cannot con-
ceive the Manner, how a DiftinHion of Perfons
doth fubfift in the ftrideft Unity of Eifence,-
we can only conclude, that God fubfifteth mi
P as
2x6 To Ntimier and
as we do, and that a Plurahty of Perfbns doth
'not infer a Plurality of EiFence, and that, how-
ever we are forced to borrow our Conceptions
of the Divine Unity from the beft Notions we
have o{ Numerical and Created Unity, we muft
neverthelefs exprefs this Unity ^ as we do fome
of his other Attributes, or at lead the AffeBions
of his Attributes in a Negative fenfe, and fay
that God is One Being in the moft Abfolute con-
ception, and in the uttermoft Denyal oimore Di-
vine Beings, that is of more Gods than Onei
and fo we fay, that He is One in Denial of all
Plurality^ as we fay He is Infinite and Immutable
in denyal of all ImperfeBion.
The IJnity the mean while is I{eal^ tho' we
are not able to exprefs it, but by this borrowed
and fubftituted Language taken from Created
Being: and yet Nothing Created^ neither Body
nor Spirit^ is or can be in its Eflcnce fo much
One^ as God is One-. Not Body^ For all Bodys
fuppofe Number and Divifion^ and however any
fingular Body is One by Individuation fo as not
to be another^ yet in the Courfe and Pofition
o^ Numbers it may be the fourth or the fortieth
as well as the/"r/?, and the firfi is no more One
than the fiftieth. But God is no Individualj and
properly ipeaking no Number.^ tho' He be One-.
He is no Individual^ For an hidividual is One
diftinguifhed from more of the fame Species-.
And He is no Number^ becaufe He is Infinite:
He is indeed *Vnity it felf; and therefore can
be no Number; For Number of any Denomi-
nation is a Comparative Term, and the firj^
fuppofes a fecondy or at leafl a Tofifibility of
a>
Indimduals. 117
a fecondy as evidently as a fecond fuppofes a:.
As 'Body is not, neither is any created Spirit
fo much Oney as God is One : For as to our Spi-
rits, befides the Effential Diftindtion oi'Under-
ftanding and IVtll^ there are as 1 have obferved,
Diftinftions in them, vi^hich the Divine Nature
cannot admit of^ both in the IntelleHual and
Moral Improvements of the Mind; and for
Higher Intelhgencys, tho' we have a very im-
perfed: Knowledge of them, yet thus much we
may conclude, that as they are created & Finite
Spirits, there may be Endlefs Degrees in their
Excellencys, and therefore Endlefs Additions
and Improvements to them, and ^/;^^ ftill will
be, as we alfo lliall, tho' ever approaching
nearer, yet for ever at an Infinite Diltance from
the Divine Perfe(5tions. God Himfelf (His Ef-
fence and Attributes) is Ever One, and there-
^ fore we may conclude that altho" we have no
Notion of the Divine IJnity but by thefe bor-
rowed j^nalogical Conceptions, yet by thefe we
cannot define what the Divine IJmty is in it
jelf, much lefs can we argue from our Notion
oi Human Unity either of Body or Soul, or Spi-
rit jeparately or joyntly confidered, that a Perfo-
;W diitindtion of Illations is inco7ififtent with it.
In the fame way of Analogy do we conceive
the J^elation of Father and Son, as the Son is faicj
to be the Begotten and the only Begotten of the
Father, with Regard both to his Temporal and
Eternal Generation : The Terms Father, Son,
and Begotten are as clear when applied by the
Scripture to the Divine, as when they are ufed
P 2 for
xx8 The 'Eternal and Temporal
for the Ordinary Courfe oi Human Generation,
and the J{elations riling from it are as clear, as
thofe among Men : the Correjpondence alfo is as
real^ tho' the Manner be different : On both fides
there is an equal Ideality: a true father^ a true Son^
and a true Relation ; on both fides a ^o^«/ Com-
munication of the whole Nature and EfTence, tho'
in Human Generation the Commumcation is only
^ecifical, whcresLS in Dwifte it is truly and entirely
Jtffential^not parted to more^ norpariialy commu-
nicated to One^ but entirely Mindfully communi-
cated, as the Divine Nature muji be. With re-
gard to Creatures their Nature it felf is produced-^
and in the Animal World the feveral Natures
are equaly and fucceflively communicated by
Propagation to every Individual of the fame
Specie jy and fb Finite Beings in their feveral
Clajfes pofTefs the fame Nature Separately: But
Infinite Being in the Perfonal Communication
of" the Nature will admit of no Separation or
Multiplication of Ejjencei And we may as well
cxpedt to be ^ God is in his Nature and Per-
fe(5tions, as to argue in a Stri^ and Literal Pro-
priety from Human Relations to Divine^ as if
the Father and Son in the Divine Nature were as
DifiinB and Separable as they are in the Human-.
The Analogical Language teacheth us fo far, as
we can apprehend the FaB^ or x!i\mgrevealed^ to
form our Conceptions according to the Terms
the Revelation is expreffed in, and to believe
in the Father^ and the only begotten Son that the
J{elation is as I{eal^ as the Fffence is Eternal. We
could form no Notion of the Divine Relation,
but from a Jubjlituted Correfpondence of the
Hu-
Generation of the Son ir<)
Human, and we muft reft in the J^alky and
Propriety of the Correfpondence, tho' the man-
ner of the Divine Generation is Unconceivable
and Incomprehenfible, as God Himfelf!
From the Eternal, if we pafs now to the
Temporal Generation, we Ihall here moft vifi-
bly and undeniably difcern the Truth of the i^-
lation, and at the fame time acknowledge the
j^nalogy of the Exprejfioji, and by feeing how it
holdeth in the Temporal we fhall the better con-
ceive the Propriety of that Language when ap-
plied to the Eternal Generation : For both ways
our BleJJed Lord is the Only begotten Son ofGOD;
and the Analogy is made more Evident by the
Intervention of the T^/72/?or^/ Generation, where-
by He became the Son both of God and Mam
The Tiuth and Reality of his Conception and
Birth are Evident, and when Jefus was conceived
of the Holy Ghofly or by the Power of the Highefty
Fie is as properly the Son of Htm by whofe
Power He was conceived, as of Her of whom he
was born. That He was not conceived in the
Ordinary Way, this maketh the Analogy, and the
Truth of the Conception flieweth the Reality of
the Correfponde?ice : Becaufe He was miraculoufly
conceived by the Power of the Highefi, He is
therefore the Son of God, becaufe He was
made of a Woman, He is therefore the Son of
^lan. The Anfwer of the Angel that fatisfieth
How thiifljall be, fatisfieth alfo, whofe Son He
is : ' The Holy Ghofl Jhall come upon thee, and the
Power of the Pltgbefi Jball overfiadow thee, there-
a Luke I. 3f.
P 3 /or^
X 3 o How they are deduced^
fore alfo that Holy Thing which Jljali be born of thee^
Jhall be called the Son of GOD. Accordingly with
refpedt to the Temporal Generation and the
J{elation arifing from it^ St John declareth, ^ The
WOBJ) was made Flejh^ and dwelt among usj and
we beheld his Glory^ the Glory as of the Only Begot-
ten Son of GOD; and with reipec^ to the Eternal
Generation, and confequently to the Illation
rifing from it, and the Union of the Natures
which followed after, concerning this Word,
who was made Fle/h^ he had declared before,
^ In the Beginning was the WOl{py and the WOKJ)
was with GOD^ and the W01{p was GOD,
In this manner are deduced the feveral Points
revealed concerning the Divine Ejjetice^ Unity
and J^elation, particularly the J^elation between
the Father and the Son^ founded both in the
Eternal and Temporal Generation : by the Firfi
of which our BleJJed Lord is the Eternal Sony
ever One in the ftrid:eft and moft inviolable
Unity with the Father, and ever dijlinguijhed by
a Ferfonal l^elation from Him : by the Second al-
fo He is the Son of God in both Natures United,
Equal to the Father as to his Divi?ie, and Inferior
to the Father as to his Human Nature : The fame
with refped: to U?iity and Equality is to be faid
of the Holy Ghoft likewife, and all our Con-
ceptions of Him, ^sfefit by, and Proceeding from
the Father and the Son, are to be formed ac-
cording to the Analogy of that Language, in
which they are exprefled.
To clofe this great Article. Of the Great
and Incomprehenfible God, conlidered either
Abfolutely in Himfelf, or Relatively in the Per-
fonal
and to he under flood. 251
Jo«a/ Difti nations of his Eternal and Indivifible
EJfence^ wc can conceive o^ Him only by j^iia-
logy. The Dodtrinal Points and Revelation
concerning Him are to be received according
to the obvious fenfe and Propriety of the
Words, in which they are propofed by the
Script lire J J and that is, Not in a Figurattvey for
then JSothing is meant at all: and not in a Li-
teraly for we cannot conceive of God, as of our'
Jeives, and therefore in an Analogical and Sub-
flituted fenle, becaufe in that alone God is
plcafed to fJ3eak. and accommodate Himfelf to
tt/, and by that alone can we accommodate our
fpeech and fentiments to Him : The Language
is as proper, when fb applied to exprefs the
Correfpondent J{elation and Perfonality in the
Divme Nature, as it is in its Primary IJi^Q and
Application to fignify the fame Illation among
Af(?/i, and when thefe Conceptions are fubfit-
tuted and transferred to the Father^ Son^ and Ho-
ly Gbofly we underlfand as real a Generation and
2\elation^ that is, as real a Father^ as real a Son^
and as real a Spirit^ as when the fame Terms are
ufed of the Father and Son and Spirit of a Man j
but becaufe there is an Unconceivable and In-
expreffible Diilance and Difference between
the Creator and the Creature^ we do not, as all
Heretics abfurdly do, argue in a.ftriH manner
from Human Relations to Divine : The I^elation
we fay is real: the "Manner unconceivable^ and
we have no way of thinkings or expreffing our
Thoughts, or underflanding any thing at all con-
cerning thefe ^tlyflerious Points, but by that A-
nalogy of Expreflion, which is founded on a
real
%l% OftheCommunlccthleand
real Correfpondence between Human Relations
and Divine^ under thofe fubflituted Conceptions
oi Father and Son^ which are ufed by God Him-
felf to convey this Dod:rine to us. And as in
the Generation of the Man Chrifl Jefm we muft
allow a true Generation, tho' the Manner be
Tranfcendent and Miraculous^ in the Eternal we
muft allow a true Generation alfo, and becaufe
both the Eternal and Temporal are real, tho'
not after the ftrid: and Literal Meaning of Hu-
man Generation, therefore we underftand them
according to that real Correfpondence which
our Analogical Conceptions and Language do
bear unto them.
2. If we confider the Divine Ejfence as ex-
prefTed in the Attributes^ both 'Natural and Mo-
ral^ Communicable and Inco^nmunicahle^ we can
only conceive them by Analogy. Eternity., which
I have already mentioned, we conceive by Time
and Duration^ which reprefented without Be-
ginning or End, carry the neareft Analogy to
■it : Omnipote?ice by the beft Notions we can form
of Natural Potver^ accommodated and applied
to the Vifible EffeUs of Divine : Ornmfcience by
Univerfal Knowledge : Omniprefence by Ubiqui-
ty fining all imaginable Space^ and reaching in-
finitely beyond. If there be any thing realm TimCy
in Porver, in i^nowledge.^ and Bodily Prefence^ and
in the Circumfcribed Subjiftence of unbodied Spirits
in their place.^ there is Something more real in
JEternity^ Omnipotence, Omnifcience and Ownipre'
fence., and the fmall Proportion on the ^de of
Created Beings evidenceth the greater Reality
on l\i(^Jide of the Creator-^ and yet, v^eak as pur
jpower^
Incommunicaile Attributes, x 3 3
Power^ fmall as our K^nowledge^ confined as our
Vrejeme^ and foort as our Time is, we muft have
this fimilar Conception of Omnipotence^ Omni-
fciencej Omniprejence and Eternity^ or we can
have none at all.
It we confider the Morale which are ufualy
called the Communicable Attributes, the Analogy
between the moral PerfecStions Human and D/-
vine is generaly allowed j and commonly thought
to be more evident, and the Refemblance to be
li^e at leaft in kind^ how faint foever it is in de-
gree: and it muft be owned that our AbJlraSed
Notions of Holineff and Jujlice^ Fortitude^ Good-
nefs and Truth^ fo far, as they are drawn from
the Exemphfication of them in God Himfelf,
that is fo far, as He hath revealed them in his
Communications with Mankind, are a fair Tran-
fcript and a true Copy of the Divine Original i but
if we endeavour to form our Notions of Moral
Perfed:ions from the PraBice of Men, or the
moft perfedt Schemes of Human Morality alone,
that were ever produced by the HeathenV^orXd^^
we fliall find that tho' the AbflraB or Dotirinal
Notions are true io far, as they correfpond to
the fame Notions in the Scripture-, and tho' they
were exemphfied alfo uniformly in all their
Adions, yet both their DoHrine and PraBice ap-
proach no nearer to the Divine Perfedions,
than this Jhort Life doth to Eternity, or our
i^nowledge to Ommjcience: and therefore our
Notions of the Moral Attributes of God muft
be underftood and exprefted in the fame Jna-
logy of Conceptions and Language with the
Natural.
Bqt
234 Wrong ^ right Concep. of them.
But the Truth is, unlefs we put a Difference
between our Notions and our PraUice^ we fliall
hardly difcover any Jnalogy at all between the
Moral PerfecStions of God and Man. For want
of this Diftindtion the Heathen Poets efpecialy,
how fublime Notions foever they gave the
World of the Majefty and Perfedion of their
Gods^ did neverthelefs debafe their Ad:ions,
and make them correfpond with the Vices ra-
ther than the Frailtys and Infirmitys of Men :
We fee here the Defe^ of the Heathen Schemes^
and what poor affiftance they had from their
Reafon alone, weak and corrupted as it was,
whereby to form any fuitable and worthy
Thoughts of the Divine Perfections : But as we
take in the Affiftance oi J^velation^ and find
all the Notions of Moraltty therein taught a-
greeable to the ftric^teft and trueft Principles of
J^eafon; as we draw our Notions o£ Jufi^ and
Good^ and True^ from the Tranfad:ions of God
with Men, and found them on the Divine
Pra^ice, as well as on the Principles of J^afon^
we are fure, that propoling the Divine Exam-
ple for our Pattern, there is fo far a juft Cor-
refpondence between our Actions of the fame
Denomination, and thole of our great Lord
and Mafter, and confequently a juft Agree-
ment and Proportion in our Notions of Moral
Virtue both Human and Divine-, But ftill the
beft and higheft Notions, we can frame of
them, as they are in God, and are exercifed
by Him, are only Analogical^ that is, True^ but
inadequate : not commenJuratCy but only holding
in fome Jimilar ProportiQn;^ and the Goodnejs
of
"Dutys peculiar to Man, t 3 y
of Men both in Notion and Extent muft fall in-
finitely fhort of the Goodnefs of God.
But there are feveral Virtues in our Schemes
of Morality which feem peculiar to A/^w, and
feveral Dutys which regard his Jinful and fallen
Eftate; and all thefe, tho' they be equaly
founded in the J{eafon of things, according to
the Nature and Condition^ Illation and Circum-
fiances of Mankind, are not direBly founded in
any immediate and proper Correfpondence with
the Moral PerfecStions of God : but are redu-
Rively to be underftood, either, as they are per-
feBive of our Nature, or their Contrary s repug-
nant to the Divine Purity, Holinefs, and Per-
fed:ion, and fo to the Eternal J^afon of Things,
which ever confiitutes the EJfential Difference be-
tween Good and Evil.
As we are Men^ and as we are Sinners^ what
think we o^ Humility^ Temperance and Chaftity>
Humility we Ihould think belongeth not to the
Divine Being, for He can never think more high-
ly of Himjelf^ than He ought to thinks and Pride
can never approach Him-y and yet from Him
we may learn the fublimeft Notions o{ Humi-
lity. ^For who is like unto the Lord our GODj who
hath his dwelling fo htghy and yet humhleth Htm-
felf to behold the Things that are in Heaven and
Earth} And when will ^this Mind be in us^ which
was in Chriftjefus^ who being in the Form ofGODy
yet took upon Him the Form of a Servant, and be-
came Obedient to Death even the Death of the Crofs ?
With refped: to this Grace and Virtue ^ tho' we
a Pfal. CXIII. 5,6. b Phil. II. 5j &c.
find
X 3 6 Not applicable toGojy.
find an Analogy in the Divine Pradice, and with
refpedt to the other Virtues I mentioned, tho*
fbme Analogy in the Divme Holinefs and Purity y
yet we cannot imagine ^^^w to be in God, /zf
they are in «/, nor in X)nbodted Spirits as they
are in us who have Bodys to keep under^ and fen-
fual Appetites to fubduei In God they are conii-
dered as PerfeBtons in oppofition to the con-
trary Defers : is us as Dutys to /^«^ us, and Hu-
miltty efpecialy, as a Duty to £a;«/^ us, to Per*
feElton. I will not reafon here upon the Obliga"
tion rifing from the J^afon and Fttnefs of things:
With, refpedt to «^, it is undoubted, exclufive of
any other Command than that^ which God hath
given us in our very Frame and Conftitution y But
I will only obferve, that we cannot with any
Propriety pretend that G o d is obliged to be
Humble^ Temperate and Chafle ; And to fay that
G o D is obliged to be Pure and Holy^ Jufl and
Goody is exactly as proper as to fay, He is ob-
liged to exifiy or to Be what He is. His Attri-
butes and Ejfence are truly the fame : And the
mme He gave Himfelf, 1 AM WHAT I AM,
is fully expreflive of Both.
From the very manner of our Knowledge
we may difcover how little it is we know of the
Divine EfTence even in his Moral Perfections,
as they are in themfelves, by our 'Natural Light
alone: The neareft Analogs we bear unto
themy are vaftly diflant and unequal, and there
are fome Dutys incumbent upon us, that can-
not by any dired: and immediate Conclufion be
conlidercd as PerfeUionsva the Divine Nature.
But
The Trocedure of Analogy 157
But whatever we know of God either by
T^ajon or T^evelation all our Knowledge is con-
veyed by Analogy^ and taketh its immediate
Rife from that Referablance, which is found
in the Correfpondence and Proportion of
things compared together. Our Knowledge of
God confifteth in the Correfpondence, we find
between the Divine Exifience^ Attributes and Ope-
rations^ and thofe NotionsyWe are able to form of
Exijience from our [elves ^ ^ho feel that we are^ and
from other 5^/>/gj-, whom we fee to exifi, toge-
ther with the EfidowmentSy Facultys and AElions
of all Intelligent Agents^ both Angels and Men ;
and the Mind, if it taketh in Angels j feemeth
to proceed in this manner. From the Notions
and the Confcioufnefs, we have of our own
Exifience as Intelligent and Moral Beings, we con-
clude to the Singular Exifience o^ Angels as In-
telligent and Moral Beings, and when we have
afcribed Natural^ IntelleSlual and Moral Endow-
ments to them in a far more Excellent De-
gree, than we find them in ourfelves, we judge,
that there is a true Correfpondence between
our Spirits and Them^ as they are Created Spi-
rits as well as We^ tho' their manner of AHing^
and IQiowingy as they are Pure Unbodied Spinis,
muft be ^/^<?rf«^ from Ours: and then bccaulc
we conceive of God, as a Being infinitely Per-
feH in IQwTvledge^ Goodnefs and Power, we con-
ceive the IQiowledge, Goodnefs and Porver oi' An-
gels carried on to Infinite PerfccStion in God:
tho' ilill we muft remember, that, however the
Analogy holdcth in any Higher Degrees between
God and Angels^ thefe Attributes are in another
Man-
agS from us to Angels and God.
Manner in the Creator^ than in the moft glo-
rious of his Creatures : If without this Gradation
we do immediately fubfiitute our own Con-
ceptions oi Knowledge ^ Goodnefs and Power^fuch
as we can form from ourjelves alone, the Cor-
refpondence is ftill, as real according to our
Proportion, and lower ftation in the Intelligent
and Moral Scale, as it is between Angels and
their great Creator.
So far then as we refemble God being made
after his Likenefs in the Intelled:ual Powers,
and Energy of the Mind, and are created alfo
after his Image in J^ghteoufnefs, and true Holinefs,
there is a true and proper Analogy o^ Language,
both in Name and Thing, between the Intel-
leSlual Facultys of Man, and the Corre[p07ident
Perfections in the Divine Nature, as alfb be-
tween the Moral Perfections belonging to Man,
and the Correfpondent Attributes of God : and
however roeak and imperfeH our J\no)vledge, Good-
nefs and Powers are, we argue with all Venera*
tion to the greater and moft tranfcendent l^ality,
and PerfeSlion of them in the Divine Being ; and
we fliould even ftrive to realise them more and
more in our felves, fmce we are taught, that
the very Perfection of our Nature confifteth in
imitating the Excellency of the Divine Origi-
nal, and improving into a nearer, and more Se-
raphic Refemblance of it for ever.
Before I leave this Subject of the Divim Ef-
fence, Relations and Attributes, I would offer
fomething more by way of recapitulation, and
7\emarJ^ on what I have delivered, and apply it
to the Argument we are upon. ■
It
Oppofed to all Figurative agp
It hath been the conftant Method of all the
Jdverfarys of the Chriflian Faith to oppofe the
feveral great y^rttcles of it, either by a meer Fi-
gurative Interpretation on the one Hand, or a
Itrid: Literal Conftru6tion on the other fo, as
to argue in a firiB Literal fenfe from Human
Subjects to Divine. The Queftion is, How the
feveral AfTertions concerning the Divine Nature^
J^lations and Attributes are to be underftood?
The Nature and Attributes are indeed the famcy
and there is no Diverjity^ but o£l{elation alone
in the Divine EJJe7ice : only for our more diftincSt
Apprehenfion, and orderly proceeding, we ge-
neraly confider the Nature and Attributes in a
ieveral Diftribution, and the Attributes we com-
monly divide into Communicable and Incommuni-
cable: and becaufe we can underftaad nothing
of the Divine EJJence^ but by the Attributes^ as
we know nothing of created EJfences^ but by
their Propertys^ we are to confider in what way
we are to underitand the Attributes^ becaufe in
the Jame way we mult underftand whatever elfe
is revealed concerning the Divine EJJence and
Operations.
Of the Incommunicable Attributes it is agreed,
that we have no proper., direfl and adecjuate Con-
ceptions, and yet we mull acknowledge, that
the Conceptions, "we have, do reprefent unto
us in Ibme Correfpondent manner, tlic Truth
and Ideality of the Things conceived : Of the
Communicable fbme have contended, that we
have more proper., direB and adequate Concep-
tions, and that Goodnefsy and Truth, and Jujlice
in God arc the J^aw^, that they are in us: They
are
a40 and Literal Conjlruciioh.
are anfwerable indeed to the fame moral Cha-
racSters in Men fo far, as to give us juft Ap-
prehenfions of them, and teach us to pradiife
them towards each other, as we find them ex-
cmpUfied in the Divine Exercife of them to-
wards us. But when we come to confider it
more attentively, we fliall find, that our Con-
ceptions of Them are as inadequate^ as our Con-
ceptions of his Incommunicable Attributes : we
have no more adequate a. Notion of his Juftice^
than of his Power -^ nor of his Goodnefsy than of
his IQiowledge ; nor of his Truth, than we have
of his Pre fence: It will therefore be abfurd to
fuppofe that thefe jittributes are in God, as
they are in Men, and that they are exercifed
by Him, as they are by us : In God they are all
Effential: in Men they are Habitual or acquired :
in God they are Infinite in their Perfe^ion, Du-
ration and Extent : in Men imperfeB; Momentary,
and confined as to our Obligation and the PraSlice
of them in this Life-, and but few of our Moral
Dutys will pafs the Verge of this World: The
prefent J{elations and Circumfiances, we ftand in,
do fink with our Lives, and we ihall leave the
whole Decalogue, as it is in its prefent Form, be-
hind us : Nothing will pafs with us into Heaven
but Holinefs and Purity, but Love and Charity.
even Faith and Hope, thole Evangelical Graces^
fliall determine there, and therefore the ""great-
efi of thefe is Charity. So fJjort and inadequate are
our Notions, fo different is the Exercife of thefe
Perfections in Heav$n and on Earth \ far more
« iCof. XIII.
Kat, and Moral Attributes i^i
. different between God and us ! and tho' the
Scriptures give us clearer and fuller Concep-
tions, than we could form from our own j^b-
firailed Reafbnings alone, yet even thofe glo-
rious Manifeftations of them therein recordeVi,
are only a fmall fpecimen compared with the
brighter Manifeftations to numberlefs Worlds,
and Myriads of higher Intelligencys in manifold
Degrees one fuperior to another, and the lorv"
efi of them vaftly fuperior to the largefl Spirit
that ever informed an Human Body!
Since then it is not pretended, that we have
proper and adequate Conceptions of the Incom-
municable Attributes of Eternity^ Omnipotence^
Omnifcience^ Omniprefence^ we cannot underftand
them hteraly according to the Notions of Time
and PoTver^ and Knowledge and Bodily Prefence^
nor yet can we underftand them in a Figurative
fenfe alone, as if they were only fo many
Schemes and Forms of Speech, it remaineth
therefore, that we underftand them in an in-
termediate fenfe according to that Correfpondence
and Proportion^ which Human Conceptions can
any ways bear to Divine Perfedtion: In the
fame way alfo the Communicable and Moral Attri-
butes are to be underftood, as they are all In-
finite^ Eternal^ and Unconceivable in any other,
and then from the confelTed Correfpondence
between our /ibflraH and moft Sublime Notions
of Goodnefs we form our Conceptions of the
Goodnefs of God in fome ^wz/^ir Proportion and
Correfpondence J and how inadequate fbever
our Conceptions are, the Correfpondence is
realy or we can have no Notions of real Good-
Q^ nefs
14^ conceded the fam^ way.' Of
nefs either in God, or our feives. WhcH- we fpeak
of God, or when God fpeaketh of Himfeif^
He fpeaketh according to this Analogy^ and He
ever communicates Htmfelfm fuch Conceptions^
and fuch Language^ as we are able to under-
ftand: As in Human fubjedts there niuft be
fome thing real to which any Figurative "Mode
of Speech can be applied^ in Divine fubjecfts alfo,
fbmething real muft be conceived, before any
Figurative Forms of Speech can be ufed abour
them. Thus we are fuppoied to have previous
Conceptions of the Porp^r and Proviaence^ and
Wijdom^ and Goodnefs of God, before we can
underftand what is Figuratively fpoken concern-
ing the Exercife arfd Mamfejlation of thefe At-
tributes-. For Figures do not furnijh us with
Knowledge, but fuppofe it : Figures themfelves
without their SubjeU convey no Idea or Co?iception
to the Mind, and a. Metaphor is no furtherjfj^ni-
faative, that it is fitly apphed.
1 pafs now from his Nature and Attributes ^
2. To the J^velation God hath made of
Himfelf with reference to the Extraordinary
Way of our l^edemption.
Upon this Head I might be the fliorter,having
already fpoken of the Perfon of our J{edeemer^
and the J{elation^ He ftandeth in both as to his
Eternal and Temporal Generation ; but the Do-
(Slrine oi our J^demption in this view of Analogy
will require a peculiar Confideration.
According to the Texts before Referred to
with regard to the Perfon of our Redeemer., it is
revealed in the feventh Chapter oilfaiah That
He is Jtnpianuel GOD with us, and as if the Pro-
# ' phecy
Redemption, LiteralinFa&, 14^
phecy were even then compleated, the Prophet
m his ninth Chapter fpeaking of this Future
Event proclaimeth, %)nto us a Child is born^ unto
us a Son is given -y This Manner of fpeaking fo
frequent in the Prophecys, thofc relating to
the Mejftah efpecialy, is highly proper in the
Spirit of God, to ^ whoje Eyes all things are open^
to whom all things are prefent, ^rvho calleth
thofe things^ that be not^ as though they ivere. The
Circumlfances alfo of his Birth^ his Life and his
Deathy and all that He fliould do ^nd faffer for
for us, his SatisfaUion^ Mediattony and Intercef-
fion are feveraly foretold in the Old Teftament,
and related and alTerted as FaUs in the Nerv.
What therefore I would obferve concerning
the Prophecys is this^ that howfoever fome of
them are delivered in Figurative and Emblemati-
€al Forms, they were all literaly fulfilled, and
our BieJJed Lord is not only in a real and Analo-
gical fenfe the Son of the Father by an Eternal
Generation before the Worlds, and not only
in the fame Analogical fenfe the Son of the Fa-
ther by Temporal Generation born in the World,
but He is Literaly alfo the Son of Man on the
part of the Virgin^ who bare Him^ and his Birth
and all that fblloweth upon it are fo many Hi-
Itorical FaBs to be underftood as Literaly ns
any other Hiftory is, notwithftanding that fome
part of the Relation of what He hath done and
continueth to do for our Salvation^ is to be
taken accordmg to our Analogical Conceptions
correfpondent to the Termsy in which they are
« Hebr.IV. 3. b Rom. IV. 17.
1 Q^ ex-
144' •A'^cilogical in Conception.
exprefTed : That He was born, that He lived
in the ordinary way of other Men, that He voent
about doing Good^ and did many Wonderful
Works: That Hefuffered^ died, was hiryed^ and
roje again the third day^ are FaUs to be Liter aly
underftood without any Analogical Conception :
That He is our J^edeemer^ our Mediator^ and /«-
tercejfor^ are alfo FaUs as furely to be believed^
but by reafon of the Correfpondence between
Temporal and Spiritual ^edernption Mediation and
Inter cejfion to hQ Analogic aly underftood: the
Analogy afFedeth not the j^ality of the Fa^s^
it regardeth only the Manner of our Conceptions y
and the ExpreJJions anfwerable to fuch Con-
ceptions. From hence we may infer according
to the Obfervation, I have offered, that what
is Figuratively exprefTed in the Prophecy is Lite-
raly or at leaft Analogicaly to be underftood in
the FaEl and Completion : Liter aly ^ where the
FaU anfwereth both in 'Matter and Manner to
the jame among Men j Analogicaly^ where the
FaU is of the fame Denomination, but not af-
ter the fame Manner, and is yet called by the
fame Name, and exprefTed in the fame Terms
by reafon of the Correfpondence that is between
them-, as when God fetteth forth things Spiri-
tual, Supernatural and Divine in the Common
Language and Conceptions of Men fubftituted
to convey, and exprefs them to us.
With regard then to the Prophecy s^xhoi^Q things
which are Figuratively foretold, are to be un-
derftood Literaly in the Application, and Lite-
raly or Analogicaly in our Conceptions as they
are of a Temporal or Spiritual Nature. Thofe
• that
y4llegorjfS fuppofe Fa&s. 14.5-
that are plain (as many of them are) will dire(9:
us to the Meaning of thofe, that are Figura-
tive^ and both the Promifes and Propbecys point-
ing out the Per/on of our l^edeemer^ are many of
them fo far Literal as to determine the fenfe of
thofe, that are only Typical^ and whatever
Doubts may arife from thofe Schemes of Speech,
in which the Propbecys and Promifes are given,
thefe are all cleared up by the Application and
Accomplifliment of them: For however they
may be exprefled, the Completion of them is
exactly Literal in Oppofition to all AUufive and
AUezprical Interpretations. For tho' St Paul
fpeaking of the two Sons o^ Abraham; ^One by
a bond Maid^ the other by a free Woman^ calleth
thefe things an Allegory^ yet fuch are not the PrO'
phecys relating to our Lord : Allegory s are built
on real or invented FaUs^ and applied like other
Apologues for Inftru(5tion ; but Propbecys point
to future Events, and end in FaBs hereafter to
be done : There is no part of Hiftory, but like
the Hiftory of our Saviour and his Miracles, it
may be turned into Allegory: yet the Allegory
defiroyeth not bat fappofeth the Fa^ already paft j
as Prophecy howevQv figuratively expreffed, is not
meerly a Vifionary reprefentation, but an Indi-
cation and Defcription of what fliall come to pafs
Hereafter: and there is no Pretence to argue
for a Figurative fenfe of thofe Propbecys, which
have been Liter aly fulfilled.
Thus with refpedt to the Literal or Analogical
fenfe according to the Nature and SubjeH: of the
Prophecy^ when we read, that ^^Virginjljall con-
« GakIVa2,24. ^Ifa.VII,IX,
Ci 3 ccive
±^6 Figurative ExprCj^. explained.
ceive and bear a Soriy and that unto us a Child is
horny unto us a Son is given^ and when for the
Completion, we hear the Angel proclaiming
the Btrth of this Child to the Shepherds^ =• Vnto
you IS born this Day in the City of Davtd a Saviour ^
tvhich is Chrifi the Lord^ we are at no lofs to
underiland, rvho is meant by the Scepter and the
Star: the I^ot and the Branchy and the Horn of
Salvation^ efpecialy when we hear ^charias de-
clare, that ^ GOD hath raijed up for us an Horn of
Salvation in the Houjc of his fervant David : and
cm' Blefled Lord Him felf atferting, ^ I am the
J^ot and Offspring of David ^ and the bright and
Morning Star. \i there was any Difficulty to
iinderftand Who is meant by the Seed of the Wo^
man, the 6"^!?^ of Abraham^ and the Seed of Da-
vidy this is fixed and afcertained, when we read,
that ^when the Fulnefs of Time was come GOD
Jint forth his Son made of a Woman, that is made
Man, and deriving his Human Nature from the
Woman, of whom He was made; ^Forafmuch
then ns the Children are partakers of Flejb and
Blood J He alfo took part of the fame: ^ For verily
He took not on Him the Nature of Angels^ but He
took^on Him the Seed of Abraham^ and fo genain is
the Defcent; that thro' Chrifl the Adoption^ and
the other rrivcleges of it are derived to us,^
"^ And if we be Chnfi's^ then are we Abraham's Seed),
and Heirs according to the Promife: His Dcfcent
from Abraham is further manifeiled by His De-
Icent from David, and as it was both promifedy
a Luke IT. II. b Luke I. 6^j. c Reif XXII. \6. d Gal. IV.
cHebr.II.14. /y. 16. 5GaI.III.29.
and
Christ the Son of 7) avid. 147
and prophefod, that Chrifi fliould be the Son of
David^ the Jews underllood both the Promtfes
and the Prophecys in a proper Literal true Per-
gonal fenfe, and accordingly, when our Blefled
Lord asked, ""What thin\ye ofChnfi} Whofe Son
is He} They fay unto Him^The Son of David; and
tho' He alloweth the Jnfrver to be true, yet He
piopofeth a D'fficulty for them to folvc; If He
be Davids Son^ how then doth David in Spirit call
Him Lord} if David then call Him Lord, how is
He hii Son} ^ How fay the Scribes^ that the Chrifi is
the Son of David} '^ How [ay they that the Chrift is
David s Son. The Andver to thefe Queltions will
necefHirily (hew the Divine Edence and Eternal
Generation, and alfb the Temporal Generation
and Human Nature of the Son. It is with re-
gard to the Pirfiy that David calleth Him Lord:
It is with reference to the Second^ that He is
his Son. This was the DoBrine of the Jewijb
Church long before, and continued to be fo at
the time of our Saviour s Coming.^ both among
the Common People and the Scribes. Fciy^faid
" the Scribes., and thus the two blind men cry out
^Thou Son of David have mercy on us. And upon
his heahng the pofejfed of tlie Devil both blind
and dumb., the People were ama-:{ed andfaidy ^ Is not
this the Son of Divid: In St John we read, that
there was a Contention among the people
whether He were the Chnfi} ^ For many of the
People laid., Of a Truth this is the Prophet : Others
Jatd, This IS the Chnji: But foiiie laid, Shall
a Mntth.XXII. 41, 45. b Mirk XII. 35. c Luke XX- 4I.
d See above, c Mat. IX. S7. / XII. 23. ^ Tohn VII. 40^ &c.
Cbrfl.
a4-8 ^ Troofof his Refurre&ion.
Chrtfl come out of Galilee} Hath not the Scripture
faid, that Chriji cometb of the Seed of David^ and
out of the Toron of Bethlehem^ where David was ?
And thus alfo the Multitudes cryed, ^ Hofanna
to the Son of David. As xk\^Jews expected Him,
fo the Apofiles declared Him to be of the Seed of
David. Thus St Peter in his firft Sermon to the
Jews^ applying the Words of the fixteenth
Pfalm to the Refurre&ion of our Lordy llioweth
that David fo intended them, and upon what
ground he fpoke them. ^ Therefore being a Pro-
phety and knowing that GOD had [worn with an
Oath unto him^ that of the Fruit of Im Loins accord-
ing to the Flejhy He would raife up Chriji to fit on
his Throne^ he feeing this before [pake of the l^fur-
reUion ofChrifl: Afterwards St Paul^ preaching
to the Jews of Antioch in Pifidia^ deduceth their
Hiftory in few Words, from their Coming out
of Egypt unto Davidy and declareth unto them,
"^ Of this Maris Seed hath GOD according to his Pro-
mtfe railed unto ifrael a Saviour Jefiis ; and the
Promtje he refers to is particularly thisy '^ I will
give you the fur e Mercys of David. Again in the
firft Chapter of his Epiftle to the I^omansy fpeak-
ing of the Gofpel^ which God had before de-
clared unto the World by his Prophets in the
Holy Scriptures, telleth them, this Gofpel of
God was ^concerning hisSonyJefm Chriji our Lordy
which was made of the Seed of David according to
the Flejloy and declared to he the Son of GOD with
Power according to the Spirit of Holme fs by the T^-
a Mat. XXI. 9. b Aas II. 50. c Ads XIII. 13. d v. 34.
e Rom I. i,z, 3.
.. JurreUion
Tfpes ^ Fig Ipeak a realSuhj. 149
furrebiton from the Dead. And in his fecond E-
piftle he chargeth Timothy to ^ remember that Je~
fus Chrifl of the Seed of David wtii raifed from the
Dead. Upon all which palTages I would ob-
ferve, that the Jpofiles St Peter^ and St P^w/, do
conftantly conned: this Declaration with the
B^furreElioJi of Chrijl^ as if the J{efurreBion were
not only a Proof, that He was of the Seed of
Davidj but as if his being of the Seed of David
were alfb an AfTurance and Proof of his J{e fur-
region according to the Promife of God juft
now mentioned, I rvill give you the Jure Mercies
of David.
Where therefore the Promifis are Typical and
the Prophecys are Figurative, they both refer to
a real Perfbn, and to real Fad:s, as there muft
in all Cafes be a SubjeEl fuppofed, to which any
Types or Figures can be applied. For every Type
is a Type oifomething^ and every Figure is of the
Nature of a Predicate in a Propojition^ or of a
Verb., or jIdjeRive in a Sentence.^ or if fometimes
the Nouns themfelves be Figurative., then they
are Metonymy s of one Divifion or other; as the
Scepter and Star Hand for the Kingdom., the Power
and the Glory ^ and thefe again for the F^ng
Himfelf : So that altho' in a Literal fenfe our
Blefled Lord is neither a Scepter nor a Star^ yet
the Scepter is an Enfign of hisJipyalty^ and the
Star of his Glory ; the Sign is only ufed for the
thing fignified thereby, and thefe Types and Fi-
gures are as properly applied to thoje Things,
and Perfons, which are Anahgicaly conceived,
as to thoje.^ which are Literaly underjieod,
a z Tim. II. S.
If
^So Titles and Offices of our Lord
If from the Vrophecys we pafs on to the Titles
and Offices of our Lord, as they are Hifioricaly
related, and DoSlnnaly delivered in the ISIerv
Teflament^ we fliall find, that as the Characler
rifeth from the Office^ or the Offices follow upon
the Charafier, both his Actons and his Titles are
l{eal and True^ if not in a Literal^ at leait in an
Analogical fenfe in Oppofition to all Figurative
and M<?^«^^or/Vrt/ Interpretations: In ^Literal
fenfe He may be called a I\tng : in an Jnalo2^ical
fenfe the Head of the ^ Churchy which is his Body^
for there is the fame Agreement between a
Myflical^ as there is betAveen a Political and a
Natural Body.
But without infifting on ally I fiiall confider
Him under thofe Mmijhrial Titles e/pecialy,
which are given Him, as He is our Saviour^ and
do more immediately flow from the Offices^ He
difchargeth, and hath difchargcd under that
Denomination. Thefe arc the fcveral Titles of
T^deemer^ Mediator^ and Intcrcejjor^ in the fe-
veral A^s of /\ede7nptm?y Afediation^ and Inter-
cejfton^ as they are reprcfented to have been
wrought, and to be ftill performed by Him.
And firft we may confider our Lord under
the Title and Charad:er of our T^deemer pro-
mifed from the Foundation of the World : typified
and foretold in all Ages thro' the Patriarchal
and M?/^jf^/ Difpenfations, and in the Falncfs
of Time Comin9 into the World, and Finijbing
the great Work, He had undertaken.
a Ephef. I ii, 13.
It
how to he under flood. x5'i
It is not my Purpofe to enter into the Argu-
ment it felf with thofe who deny this gracious
Dodtrine, but only to fhew in xvhat fenfe it is
to be underftood : vi^. not Figuratively^ or Jlle-
goricaly^ but Literaly^ and Analogicaly in fevcral
refped:s, So that our I{edewptto7i^ which is an
Analogical Conception, is as real^ as that M/^-
ry, which is Literaly everlafting : And our JR^-
co?iciliation^ as our 6V«/, which are Literaly moft
grievous c3ffcnces: We are not dehvered from
a Figurative Death, neither are we cleanfed
from imagi?iary Tranfgrellions, and ifany Figu-
rative Expreffions are ufed they are not intend-
ed to attenuate and rarifie thefe important and
weighty Truths into Air, but to exprefs and
defcribe more ftrongly the greatnefs and Ag-
gravation of our Guilt and Mifery^ and the
Goodnefs and Severity of God.
For the Dodtrine it felf the whole is a Mat-
ter of I^velation and FaB^and cannot be argued
by ^eafon any further than }{eafon concurreth
with the plain FaHs and Doctrines of J^vela-
tioti : We commonly exprefs this Dodtrine of
I{edemption by that of SatisfaBioii ; It is true,
the Word it felf is not a Scripture Term^ but the
fcnie and meaning of it is fully contained in the
Scriptures^ and the Enemys of our Faith do not
deny the L)odtrine of Chrijls SatisfaRion^ becaufe
it is not a Scriptural Term ; but becaufe they
deny that Chrtfl did bear our Iniquitys, that He
futfered for us, and offered Himfclf a Sacrifice
for our Sins; they deny^ tho' Himfelf faith it,
that ' He came to give his Life a J^nfam for Many ^
a Matt. XX. xS.
and
lyx His Sacrifice and Satisfaction
and tho* St ?aul teftifieth, ^that he ^ave Htmjelf
a ^anjom for ally and thaC He paid the Price and
redeemed us with his Bloody and reconciled us unto
God.* All thefe are Scripture Doctrines, ex-
A I Tim. II. 6. * Without entring into a Length of Argu-
ment, it is enough to produce thofe Scriptures, v/hich deliver
thisDoftrine in the ftrongeft Terms : and there needeth no other
Confutation of their forced and languid Expofitions : That our
BlefTed Lord was' ordained to this Work, and undertook it with
his own free Confent we are firft informed by Gen. Ill, 15. our
Lord Himfelf being then appointed Judge, and afting alfo as
Mediator between GOD and Man, and all the Promifes of a Sa-
viour and of Redemption by Him are to the fame Effeft, and
need not be recited at large The Ordainment of Him to this
Office we may find in Ifaiah XLII. i to the feventh verfe : i Cor.
II. 7. more clearly Hebr. V. 4,5, 6. [And no Man taketh this Ho-
nour unto himielf, but he that is called of God, as was Aaron :
So alfo, Chrifl: glorified not Himfelf to be made an High-prieft ;
but He, that faid unto Him, Thou art my Son — —Thou art a
Prieft for ever after the Order of Melchifedec. ver. 10. Called of
God an High-priefb after the Order of Melchifedec :] His own
Willingnefs is expreffed in thefe pathetic Words Luke XII. 50.
[I have a Baptifm to be baptized with, and how am I ftraitned,
till it be accomplifhedl] John VI. <,i. [and the Bread that I will
give is my Fielli, which I will give for the L,ife of the World, j
X. 17, 18. [Therefore doth my Father love me, becaufe I lay
down my Life, that I might take it again. No Man taketh it
from me ; but I lay it down of my felf : I have power to lay it
down, and I have Power to take it again.] And Both: the Ordatn-
TOf«t,of God, and his own Willingnefs in Pfal. XL.6, &c. applied
Hebr. X. <)j &c. to which being long to tranfcribe I refer. More
Authoritys might be produced, but thefe are fufficient.
In the next place that He rook upon Himfelf, and God laid
on Him the Iiiiquitys of us all : we may confult Ifaiah LIII. ap-
plied to Bodily Difeafes by St Matthew VIII. 17. and to Spiritual
by St Peter i Epift. II. 24. [Who his own felf bare our Sins in his
own Body on the Tree] («) That He offered Himfelf a Sacrifice
for the whole World, and (b) redeemed us unto Goo by his Blood
the following paflages will fliow: («) John I. 19. [Behold the
Lamb of God, which taketh away the Sins of the World.] Rom.
IV. 25. [Who was delivered for our Offences,] V. 6 — to li.
iCor. XV-3. we have the Apoflle's exprefs Authority for the
Doftrine of the Church. [For I delivered unto you firft of all,
that which I alfo received, how that Chrift died for our Sins ac-
cording to the Scriptures.] 2 Cor. V, 14, z\. i Cor. V. 7- Gal.
1.4.
proved from the Scriptures. r^Z
prefTed in the cleareft Terms, and amount to
this, That by his Death He fatisfied or made
SatisfaUion for the Sins of the whole World ;
whereas the Adverjarys deny any Vicarial fufFer-
ing, any Expiation^ and make the Sacrifice no
more than a Memorial that God // a Propitious.
Beings and of his Hatred to Sin : It fliould ra-
ther be a Memorial of the Propitiation^ if any
tiling could be a Alemorial of it felf ; but Propi^
tiation they deny, and contradid: the whole
Tenour of the Scriptures upon this Head, by
I. 4. Eph. V. 2, 25. Tit. II. 14. Hebr. II. 10, to v. 18. VIL 27. X.
12. iPet. III. 18. I John II. 2. III. \6. From all which places
we inay collect the true Scripture Doctrine in Scripture Terinv ac-
cording to the true and obvious meaning of the Words, [That
Chrift nath given Himfelf for us an Offering and a Sacrifice to
God : That he laid down his Life for us, and that He is the Pro-
pitiation for our Sins, and not for ours only, but alfo for the
Sins of the whole World.
{b) That He redeemed us unto God by his Blood. Mat. XXVI.
28. Mark XIV. 24. Luke XXII. 20. Afts VIII. 32, &c. XX. 28.
[ — to feed the Church of God, which He hath purchafed with
his own Blood :] Rom. III. 24, 2$. [Being juftified freely by his
Grace through the Redemption that is in Jtfus Chrift, Whom
Cod hath fet forth to be a Propitiation through Faith in his
Blood.] Eph. I. 7. [In whom we have Redemption through his
Blood, even the Forgivenefs of Sins. 20. Having made Peace
through the Blood of his Crofs,] i ThefT. I 10. Hebr. IX. 1 1, &c.
{[But Chrift being come an High-prieft of good Things to come
&c. by his own Blood he entered in once into the Holy place,
having obtained Eternal Redemption for us. For if the Blood of
Bulls 0S(c. How much more (hall the Blood of Chrift, who
through the Eternal Spirit offered Himfelf without fpot to God,
purge your Confcience from dead Works to ferve the Living
God ? And for this Caufe He is the Mediator of the New Tefta-
mcnt :] 26. [But now once in the End of the World hath He ap-
peared to put away Sin by the Sacrifice of Himfelf. X. 5 — to,
19, 29. I Pet. I. 18, 19. cited before, r John I. 7. [the Blood of
Jelus Chrift his Son cleanfeth us from all Sin.] V. 6, 8. Rev. I. 5.
[wafhed us from our Sins in his own Blood.] V, 9. [Haft redeem-
ed us to God by thy Blood] VII. 14.
turn-
ZS4^ OfTroptiatton, The Nature
turning the plain and obvious fenfe of the
Words to a different^ or to no Meaning at all.
. As to the Pretence, that God being Propi-
tiom needeth not to be propitiated^ I will only
fay, that God is Propitious as He is all Love and
Benevolence in his Nature : and this Infinite
Love inchned Him immediately to have Mercy
upon faHen Man, and tofeek and admit a Satis-
faUion to Yiis Jujiice , But there is another Love,
and that is the Love of Union and Friendjhip^
which we had broken and forfeited by our Tranf-
greffion; and to reunite us, and reflore us to
this Love, there was a Necejjity of a Propitiation^
whereby, when we were Enemys, we might be
reconciled unto God : That this was effected by
our Saviour's making an Atonement for our Sifts
by his Bloody the Scriptures cited and referred
to abundantly declare : Upon this ground it is,
that with refped: to the Effential Love and Be-
nevolence of God, we are faid to be ^juflified
freely by his Grace^ thro the Redemption that is in
Chrift^ whom God hath Jet forth to be a Propitia-
tion through Faith in his Blood: and thus St John
alfb teacheth us: ^Herein is Love, not that we
loved God, but that He loved us^ and jent his Son
to be a Propitiation for our Sins.
To difpute either about the Nature or Ne-
cejjity of the Satisfa^ion required, when there
is Nothing to be objecSted, as incanjljlent with
the Juflice, Goodnefs or Mercy of God, is only
to raife precarious Suppofitions againft pojitive
Aflertions, and under a pretence of vindicating
« Rem. Ill i4;i5- ^ iJohnlV.ioi
the
mid KeceJJity of Satlsfa&ion, rss
the Divine Honour to charge God both foolifh-
ly and blajphemoujiy together. ^eafo7i can difco-
ver Inconjiftencys in Subjed:s within its own
Gomprehenlion, but every thing is not an In-
conjiftency^ which we are not able to account for
hy ovL^ J^eajon^ and for the great Work of our
l{edemption^ how Incomprehe?ifible fbever other
Articles are, if we were to try tt a« Itated in the
Scriptures^ by the Verdid: of our I^afon alone,
the Doctrine would ftand for ever acquitted of all
ObjeUions. Tho' J^afon could not difcover the
Alethod, it can difcern both the Efficacy and
Jufitce of it, now it is difplayed and accomplifli-
ed in all its Parts. After Man had offended, it
could hardly be a Queftion, whether any Satif-
faUion or Reparation at all were neceffary, and
yet if J{eafon could not refolve the NeceJJityy
much leis is J^afon able to define what Repara-
tion \sfufficitntj ^nd. in what manner it is to be
made. What Oiowcth the Necejjtty of any Repa-
ration fhowerh the Necejftty of thisy that was
made, and J{eaJon mud affent, fince this was
required, that no Lefs would h3.VGfuficed.
If God be obliged (as thefe Men fay He is)
to acSt according to the I^eafon and Fttnefs of
Thim_s as a Law External and Independent of
Him, and Previous to Him, He is confequently
obliged to adt according to Jujlice as well as
Mercy^ and to preferve both thefe Attributes, as
well as the refl Inviolable: If Regard then is to
be had to his Jujlice^ J^afon muft conclude for
the Necejfity of fome Satisfa^ion^ and becaufe
it cojieth more to redeem a Soul, and no Matt can
by any means redeem his Brother^ nor give to
God
TS6 Not ofArb'itr. Appointment.
God a l^anjom for him^ fbme other l{anfom muft
be found : lince this is the Cafe, and this World
will not afford a J{anfom or Atonement for our
Sins^ we muft leave it to God both for the
'Nature and Value of it ; and when we behold
the l{anfom fet forth in the Scriptures^ and con-
fider with what Solemnity^ Order and DiflinUion^
the Fromife^ the Types and Completion oi'it have
been conduded, we may conclude, that no
other than This, and that This in no other man-
ner could have availed: It is made a Queftion,
whether this be of God's arbitrary Appointment
alone, and it is afferted that it draweth all its
Efficacy from the Jole appointment of God : It
is more proper to conlider whether it doth not
rife from the Nature of Sin^ and from the Per-
feSlions of God; which require not only the
Appointment of a Sacrifice^ but the Sufficiency of
it alfb : if the Prevalence were owing meerly
to God's Appointment alone, a LeJJer^ or Lower
Sacrifice might have prevailed ; butifbefides
the Appointment of God, there be alfo an Inhe-
rent and Ejjential Excellency in the Sacrifice it
felf^ we may well conclude, that no lefs nor
meaner could have Jatisfied.
The Necejfity may be alfo argued from the
Value of the Satisfaction, becaufe as without a
NeceJJity none had been required, without the
highefi Neceffity fo great a One had not been or-
dained. It is not therefore of ^^r^i^rary Appoint-
ment, becaufe then a lefs or another might have
fufficed, nor had the Eternal Son engaged to
make it, Hit could have been made any other
way: It wsLSof Free Grace in the Father to ad-
mit.
The Value of it. ±s^
mlt^ and in the Son to undertake this great:
work oiJ^demptton^ but the manner of doing it
muft be luitable to the Divine Jnflice and Mer-
cy; The Divine Mercy difpofeth God to accept
of a Satis faction to his Juftice ; as foon as this was
refblved on, the Declaration and Effects of the Di-
vine Mercy appeared, and in view of the Atone-
ment to be made, God was ah'eady Propittous
to pardon and to receive Mankind to his Grace
and Favour. One offering 'w^s fufficient^ He was
ordained from the Foundation., but now once in the
End of the IVorld hath He appeared to put away Sin
by the Jacrifice of Himfelf. This JVork^vJ^s of fiich
a nature that no Created Being durfi undertake
it, or could fuftain it, or could merit fo highly
by it : The l^Ierit rofe not from the Acceptance
of God alone.^ but from the Dignity and Fer-
feBion of the Sufferer, As Man hiid Jinnedy Alan
was to fatisfie: as God was offended^ God al(o
was to be appeafed. This., as it appeareth, no
One could ed'ed: but the Eternal Son, and He
no other way, than by taking the Nature^ that
had offended., upon Him ; and fo friffering in the
Nature that had fimied He derived a Value and
Merit upon his Sufferings from the PerfeHion of
his Obedience., and the Divinity of his Perfon. To
reconcile Heaven and Earth both Natures are
joined in his Perfon: And whatever ftrefs feem-
eth to be laid upon it, that it is faid, we are
reconciled unto God, but fio where in the Scrip-
turesy that God is reco?iciied unto us, this is no
other, how grave and fcrious foever it found-
eth, than a tedious and empty Cavil, and a
poor impertinent ^bhlc. Where it is faid that
R we
X5'8 Reconciliation Mutual ^
we are reconciled unto God, the J^econciliation is
reciprocally and one manifeftly implieth the other :
Indeed the Expreffion is fironger^ that we are
reconciled unto God, for vpe are the Offender/^
and the Reconciliation is properly of the ^ Of-
fended to the Offender^ and unlefs God were re-
conciled unto us, we could never be faid to be
reconciled unto God: It is not fuppofed that
we were offended with God and were pleafed to
reftore Him to our Favour: This is a fenfe too
injolent and T^diculous : We are Offenders againft
Him, and had forfeited his Favour, and were
at Enmity with God ; when the Enmity was re-
moved, we were reconciled unto Him, and his
Reconciliation to us is wrought by the Method
He took to reconcile us to Himfelf If this be
the proper fenfe of the Words, that the Of-
fending Party fhould be reconciled to the Party
Offended^ before the Party Offended can be faid
to be reconciled to the Offender^ there is indeed a
Material Difference in the two Forms of Ex-
preflion, and fuch, as fhews the 'Necejjity of a
Reconciliation to be made for us, before God
will be reconciled unto us : And as we have No-
thing of ourfelves^ whereby we can reconcile our^
felves to our Maflery Some Other muft work this
a See 1 Sam. XXIX. 4, For tho* Darid had not realy offended
SaiUt yet He was looked upon as the Offender. Matth- V. z j. It
is not, iithm have oMgfei againft thy Brother, but, if thou rtmembreft
that thy Brother hxvt ought againft thtt — firft be rtconciled to thy Bro-
ther Rom. V. 10. — if vfhtn ye were Emmyt^ ye totre recenciled
unto GODy that is, Offendtrsy for (o only are we Enemyt. i Cor.
VII. II, The fame Inftanccs will ftiew alfo, that according to
Natural Order and Decency the l^tconcflMtiort is properly expreffed
«f the Irtftrkri to their Siftrhr,
Kecon
Tuuofold. Our Accepance ^5•9
"Reconciliation for us ; The Words inordinary
Ufe and Acceptation are applied to the ^con-
ciliation of Inferiours to their Superioursy and in
common Senfe and Conftrudtion, when we are
faid to be reconciled unto God, it is not our tak-
ing Him into Ours, but his taking us into his
Favour^ that is to be underftood.
There is indeed a twofold Reconciliation,
but not in the fenfe our Adverfarys would ob-
trude : One is the J^conciliation efFedted by Chrifi^
and afcribed both to the Father and the Son-.
To i\\Q Father y as when St Paul teacheth, ""jiH
things are ofGOD^ who bath reconciled us to Him-
felf by Jefus Chrtfl-. and that God was in Chrijh
reconciling the World unto Himfelf: To the SoUy
Who ''hath reconciled both Jew and Gentile unto
God in one Body by the Crojs : To the Father^ *= For
it plea fed the Father, that in Himjhould allfulnefs
dwells and [having made Peace by the Blood of his
Crofs) by Him to reconcile all things to Himfelf — :
To the Son^ '^ Andyou^ that were fometime alie-
nated and Enemy s in your Mind by wicked Works^
yet now hath He reconciled^ in the Body of his Flejh
thro Death. " For when we were Enemy s we were
reconciled to God by the Death of his Son.
The other fenfe oi^ Reconciliation is, Our acStual
embracing this J{econciliation^ and being in very
deed by Faith and Repentance reconciled unto
God. The Enmity on his part is removed, and
the way to Reconciliation is Open, ^ For througb
Chrift wcy both Jew and Gentile have an Accefs
tfiCor. V. i8. iEph. II. i6. c Col. I. 19, zo. << v. ii,
zx. € Rom. V. 10. / Eph. II. 18.
R 2 by
^6o of it as offered hy God.
^y one Spirit to the Father. The Apoflki had it in
their Commiffion to pubhfh thefe gladTidings
to the World: accordingly St PW' declares
thefe glad Tidings to thcy^rrj-, and calleth him-
felf an Amhaffador for this Pnrpofe in his fecond
Epijlle to the Corinthians^ where both the fenfes
meet, and are clearly expreffed in that Excel-
lent PafTage juft now recited for the firft^ and
I muft produce it again for the fecond to fliew
how they ftand together, and mutualy refer to
each other, ^ All Things are of GOD who hath re'
conciled us to Himfelf by Jejus Chrifij and hath gi-
ven unto m the Mintfiry of J^co?ictliationj To jvit^
that God was in Chrifl^ reconciling the World unto
Himfelfy not imputing their Trefpajfes unto them^
and hath committed unto us the Word of I{econcilia-
tion. There is the J^conciliation on God s part:
Now then we are Ambaffadors for Chrtfl^ as though
God did befeech you by us : We pray you in Chriji's
f had be ye reconciled to God. There is the V^con-
dilation on Ours. So weak Sind falfe is the Soci'
?iian Objection, of fo little Weight, and fb far
from Truth their Obfervation^ that the Contrary
is indeed the Truth. When we are faid to be
reconciled to God by Chrifi, the true meaning
is, that God is reconciled unto us, and we are
therefore moil earneftly exhorted to accept this
gracious Favouj', and on om parts to be recon-
ciled to Him.
In the fame fenfe, in which our Blejfed Lord
is fet forth in the Holy Scriptures as a j^deemery
He is alfb our Mediator and Inter ceffor : Our AJe-
« Afti XIII. J2. b z Cor. V. iS, T9, 20.
diator
Of Mediation and InterceJJton. %6i
Viator (as in other regards) v^ith fpecial refpedt
to til at Saenfice He offered up to God on our
Behalf. "^ And for this cauje He is the Mediator of
the Neiv Tejiament : Our Inter cejf or ^ as He pre"
fents our Prayers to the Throne of Grace, and
pleadeth the Merits of his Death on our behalf^
that as He hath redeemed us, ''who are by Nature
the Children of Wrath ^ from our Original Guilty
and the Condemnation confequent thereupon. He
may redeem us alfo from all our AEiual fins :
From the Power of them by his Grace^ and from
the Punijhment of them by his own Bloody by
^ which He entered in once into the holy place ^ having
obtained Eternal l^cdemptton for us. Thus He is
our Advocate and Intercejfor according to thofe
comfortable Words of St John^ '^ If any manfin^
we have an Advocate with the Father y and He is the
Propitiation for our fins. This alfo is founded in,
and rtfcth from his Priefily Office; for ^this
Mafi becaufe He continueth for ever^ hath an Un~
changeable Pricfthood. Wherefore He is able alfo to
fave them to the uttermofl^ that come unto God by
Hwi^ feeing He ever Itveth to make Intercejfion for
them.
If we take the Dodlrine of our 'Redemption in
the plain and obvious fenfe of the Scriptures^ we
ihall without any Diiiicuky fee the true Mean-
ing and Purport of it, and at the fime time
difcern, how forced and unnatural all thofe In-
terpretations are, which run this great Tranf-
action into Metaphor ^^nA Allufion only, not only
« Hcbr. IX. 15. h Ephef. II. 3. c Hebr. IX. u. i \ John
II. I, I. c Hcbr. VII. 14.15.
R 3 pT*
%6% Not Metaphorical^ but Real
perverting the fettled meaning of the Words in
all Languages^ but denying alfo Htjiorical Truth,
and plain matter of Fa^. Tho" we cannot ex-
actly parallel the \edemption of Mankind by the
Death of Chrift with the J^edemption of Captwes
and Criminals by Exchange of Perfonsy or paying
down the Price and I{anJom agreed upon, tho'
fatisfying for Sins is not exadily like dtfcharging
a Deity becaufe God is to be looked upon,
not only as our Creditory but even in that Pa-
rable of the =* Cruel fervanty as our Lord and Majler
alfo, and we cannot argue Literaly in every Cir-
cumftance from one Cafe to the other: If we
know not in what manner our BlefTed Lord firji
offered his Mediation between God and Man,
and afterwards performed ity any farther, than
the outward Adion informeth us : If we can-
not ftate the full ValuCy (as how fhould we) of
his Inefiimable Blood, nor can tell, how He in-
ter ceedetb for us, in what IVords and GefiurCy
ftill we maybe firmly afTured of our l^edemptiony
and of his Mediation and InterceJJion : Where
there is a Ideality in the Correfpondencey the Con-
ceptions and Language are truly Analogtcaly and
as long as we know the Literal fignificacion a-
mong Men of a 'Redeemer from Captivityy and
Bondage, and Deathyby Reafon of Wary of Debt,
and of Capital Offences y by Exchange and fubjiitu-
tion, by Paymenty Price and Kanfoniy we are at
no Lofs to underfland what is meant by this
LanguagCy when apphed to our Spiritual Eftate.
aMatth.XVlII. i3,5cc.
There
In a juft Correfpondence, 16 g
There is moreover a Correfpondence between
Rebels againft Earthly Kings and States^ who for-
feit their Liberty and Life^ and are attainted in
themfelves and their Children^ and 7^^^^// againft
God, as there is alfo between the Pardon and
J{efloration oiboth from their fentence and Attain-
der^ evident and juft enough to give us proper
Notions under thefe Expreflions of our 'R^demp'
tun. The Vrice^ whether it be Gold^ Silver^ or
Bloody is equal^ a Vrice^ and the Value maketh
no other Difference, than there is between a
Greater and Lejs, With refpecSI: to God, whoever
dehvereth us from the Curje and Forfeiture of
the Lavo is our ]{edeemer^ with reference to Sin
and Bondage He that maketh us irte is as pro-
perly our Redeemer aUb, as he^ that dehvereth
us from Turki/h Slavery and Captivity : There
is no difference, but in the IQnd of Bondage^
and the Superexcellence of the Vrice^ and of the
Per/on^ that payeth it; the Analogy holdeth as
far as it can, and only faileth on om fide of the
Compar^fon^ where all Human things fall /hort,
and reach not the Falue and PerfeSlion of Di-
vine.
I thought it neceffary Co far to fix the Do-
Urine of our J^edemption agreably to the true
Meaning and Signification of the Scripture
Terms^ according to their Analogical Accepta-
tion in Oppofition to that Figurative and Allegori-
cal Account, which explaineth away every part
of this Dodrine, and denieth the Death and
Sufferings of Cbrift to be a proper Sacrifice and
Propitiation for our Jint.
In.
%64^ Full and EffeBual,
Indeed a Figurative Perfbn can only make a
Figurative Satisfad:ion, and thofe, who deny
our Lord to be the Eternal Son of God can-
not account, boro a Creature alone, much lefs,
hoiv a meer Man can fatisfie for the Jins of the
whole World. Perfed: Innocence can only avail
the Man himfelf v/ho poiTefleth it, and even the
Innocence of the Sufferer is in this Cafe made an
ObjeUion to the Jujiice of God.
But we blefs God, ivho of his Infinite Mercy
hath appointed this great Atonement^ and we
blefs ouL' Lord Jesus Christ, who oi h.is infinite
Love ^'offv^red Himfelf up a facrifice for om fins :
who ^ freely laid down his Life for us, and fub-
mitted to his Father's ^IFil/^ and (uffered ac-
cording to the "^Determinate Counfel and Fore-
kmivkdze of God : Who therefore Miraculoufiy
'*" delivered Himfelf, ^ and efcaped from all the
Fopular Attempts and Fury of his Enemies^ s^nd
tho' He could ftill deliver^ yet He yielded Him-
felf at laji, when his Hour was come according
to the cxacl Time ^'prefixed and 'foretol^-, and
■punUualy '^ fulfilled every Prophecy relating to
the K^nd and Manner of his Death in every Cir-
cumftance, till at laft He cryed out, ' It is Fi-
nijbedy and yielded up the Ghoji.
a Hebr. IX. 25:, 16. b John X. 17, 18 c Matt. XXVI. 39,
4a. MaikXIV. 36. LukeXXII.4i- John IV. 34. V. 30. Hebr. X.
7,&c. d Afts li. 23. c Luke IV. 30. John VIII. ^9. / X.
39. g XVIII. 6. Mat. XXVI. 55. h Da.i IX. 24, 26, &c. i Be-
iides the Prophecys of the Old Teftainent, Mat. XIX. iS, 19.
Mar. X. 32. Luke'xVIII. 31, 32, 33. John III. 14. Xil. 32, 33.
XVIII. 32, k^ For this Tee the Plillory of the Panion, I John
XiX. 3^«
Thus
The Blcff. ^ Benefits thereof, 16 s
Thus we oppofe real Fadts to imaginary Sup-
pofitions, and plai7i Confl:rud:ion to figurative
Interpetation; and until it can be made appear
fi'om the Scriptures that no J^paration is re-
quired^ and from B^afon that none ought to be
required^ or if any be needful^ that Man can fa-
tisfie for his own fins; and that T{epentance alone
is that JiitufaBion : That Human Virtue will be
accepted, accompanied ^nd qualified with Human
Frailty^ and moreover mixed and diverfified
with Vice^ and all upon l^pentance alone, im-
perfeB^ as the bejl of our Ail'ions^ and followed
by an Obedience^ as imperfcci^ as r/j^^, which went
^^/or^ : as /^i/ is generaly the Cafe of the ^^
ISlen in the PraBice of Moral Duty upon the
^flr^ Principles oiJ{eafon alone, we fliall do well
to hold fafi the blefifed Hope^ and embrace thofe
exceeding great and precious Promtfesy which are
given ujito us in tlie Gojpel^ where we are taught,
that Cbrifi hath once ""jufiferedforfin^ the Jufi for
the Unjujl, that Pie might bring us to God : That
the ^Imputation oi Adani^fin is taken off by the
Imputation o^Chrifi's J^ighteoufnefs^ that our Na-
ture^ Mvhich is Corrupt in Adam^ \z purified 2Xid
renewed in Chrifil : '^ That as by Man came Deathy
by Man came alfo the P^furreBion of the Dead, and
that as in Adam all dicy in Chriji Jhall all be made
alive.
I proceed now to confider thirdly
a iPet.III.i8. 6Roin.V.i8,i9. X. 4. iCor.I. jo.iCor.V. 21.
c Rom. V. 12, &c. 1 Cor. V. 17. Gal. VI. I ^ Ephe)'. II. ) 5. IV,
z3, 24. Coloff. III. 10. Tit. III. 5. d Rom. V. U, <5<c. i Cor.
XV. iijii.
3. The
i66 Of our TaJJions andAffeCttons,
3. The I^evelation God hath given us with
regard to the Ordinary Courfe of his Providence^
in which, as well as in the Extraordinary Work
of our ^demption^ we find Him putting on the
the PaJJions and uiffe^ions of our Nature^ and
taking to Himfelf the Organs of our Senfesy and
the Members of our Body^znd fince the fame Ex-
preffions are ufed in all his TranfaBions with
Mankind, I have chofen to confide r them un-
der the general Order of his Providence in his
Government of the World, and exadling Obe-
dience to his Laws,
As God is a moft Pure and Simple Being,
without Body^ Parts and Pajftons^ He admits no
mixture or variation in his Nature, and there-
fore the Language, which afcribeth thefe unto
Him, is wholy Figurative^ and Metaphorical.
This is ever and unvariably true without Ex-
ception,wi th regard to all Expreflions taken from
the Organs ofourSenfes^ot the Members of our Bo-
dy : but with regard to our PaJJions and JffeBions^
becaufe the fame Words are ufed to fignifie the
Perfections oiGoHy and the Mor^/ Excellency s as
well as the PaJJions^ & JffeUions of Men, we muft
therefore carefuly diftmguifli between the^«a/o-
giVa/ Conception, and the Figurative Exprellion,
that is, when the fame Words do correfpond to
our Moral Perfections, which do alfo exprefs our
Natural AfFedtions : fince by the one are repre-
fented his Attributes^ by the other the motives
and manner of His exercijing them towards us.
This promifcuous ufe of Words to fignify
things fo widely different in themfelves, is ow-
ing to the near Affinity there feemeth to be in
our
Lo've how Figtirathely 167
our Nature between the nioft; laudable of our
Pafftons and AffeBions^ luch as Love and Cdrnmi-
feration, and the fubhmeft of our moral Per-
fed:ions, which are alfo called Love and Alercy^
when Man is confidered according to the Up*
rightnefs and KjUttude^ and not according to the
Declivity and Imquity of his Nature, and there-
fore we muft diltinguifh again between Love,
and Joy, and Mercy^ and Grief, as feated in the
Under jiandtng, and as rifing from the fenfual Ap-
petites: In t\\Q firjl confideration they are Intel-
UBual Perfections, in thefecond they are Carnal
AfFed:ions : The firjl hold the higheft place in
the Roll of Moral Virtues, and are advanced
ftill higher in the Rank oi Evangelical Graces:
The other are only the fubjeB matter of our Duty
in the due Reftraint and DirecStion of themi
The firfl are always rightly and properly deno-
minated: the latter are only entituled to the
fame Name, when they are employed upon
proper Objects, and kept within proper
Bounds. In us therefore they are to be confi-
dered, as Moral Perfe(5tions in one refpeB, and
as Human Paffions, and Natural Affections in
another. In God they are ^rfl to be placed a-
mong his Perfecfiions and Attributes in Corre-
fpondence to the like Moral Endowments of
our Minds, and then to be looked upon, as J{e-
prefentations of the Motives by which He adts,
and of the Exercife of thofe PerfecStions in the
Government of the World.
The PaJJtons not regulated by J^afon differ
nothing from the Impetuofity oi' Brutes, only
they are worfe, and more pernicious in Men ;
be-
a 68 and how Analo^jcaly
becaufe to Brutes "Nature herielf is the Bounda'
ry^ and Limit oi them, but I^afon^ when it doth
not reftrain them in Men, ferveth only to make
them more Fatal in their Contrivances and At-
tempts for the Gratification of them : As in the
violence and fenfuality of thefe Vajjious and Af-
feBions Man beareth an Analogy to Brutes^ in the
due Government, Dire(5tion and Regulation of
them^ thefe AffeHiom bear Ibme Analogy to our
Moral Perfecftions, and for this reafon they
have both the fame Denomination, and becaufe
of the Analogy between Moral Perfed:ions Hu-
man and Divine^ they obtain the fame Denomi-
nation, when applied to God alio. As Moral
Perfed:ions therefore they are truly Aiialogical^
as Natural Affections, when applied to God,
they are only Figurative Expreflions.
Love and Pity^ and Mercy and Compafflon^ con-
iidered, as Human y^ffeBiotis^ have no Room in
Divine Nature, but confidered, as Moral Ex-
cellencys they are correfpondent to the fimilar
Perfections of God: Thus Love^ as a Baffton ap-
proacheth not the Divine Nature, as a Moral
perfection, it is, as it were the Effence of the
Divine Being. For ^God is Love^ He is Love
with regard to his Moraf and God is ^ Light
with refpcd: to his Intelleilual Perfe(5tions. And
as among Men "^ Love is the fulfillinz^ of the Larv^
and fo comprehendeth all other Dutys : In the
Divine Nature alio Love, infinite Love^ is the
Crown and Completion, and Comprehenfion
of all Perfe(5tion : In like manner thofe IQfidred
a I John IV. i6. b l.^. c Rem. XIII- lo.
per-
ajcrihed unto God. %6^
l^erfeclions, as I may call them, of Joy and
Griefs o^Tendernejs and Ptty^ may be confider-
ed in God, as ever flowing from the Eternal
Fountain of his Love ^ and in us likewife, tho'
they are commonly efteemed JffeSHons^ they
may be properly confidered as fo m2Lny (ireams
from the never failing Spring o^Chriflian Love,
and Charity. Under the Character therefore
o^ Moral Perfections we may conceive an Jna-
logy between the IQ?idnefs and Love of God and
of Men i But becaufe He a(Steth in a different
manner from «/, He giveth us to underftand
his Love by the Correfpondence our Love is fup-
pofed to hold with the Divme Benevolence,
and reprefenteth the Exercife of it under the
dearell and tendered .r^^^iow/ of our iV^^^r^.
Accordingly, as a Fathery we fee our gracious
God putting on Paternal u^ffeElzonsy and ex-
prelling them in the warmelt, and moft mo-
ving Terms: Sometimes in the way of Simili-
tude, ^ Like as a Father pitieth his oron Children^
fo the Lord pitieth thcm^ that fear Him, ^ €an a
Woman forget her fucking Childj that Jbe J})ould not
have Compajfion on the Son of her Womb ? yea^ they
may forget-, yet mil I not forget thee, *■' When my
Father and my Mother for fake me^ then the Lord
mil take me up. Sometimes in Figurative and
Metaphorical Allufions. So the Prophet with
great Earneftnefs cryeth out, ^ Where is thy Z^al
and thy Strength^ and the founding of thy Bowels^
and thy Mercys ? and thus God Himfelf in the
a Pfal. cm. 13. b If. XLIX. 15. c Pfal. XXVII. 10. d If.
LXIII. IS.
ftrongeft
170 Of Anger and J^engeance:
ftrongeft and tendereft Terms exprefTeth the
Struggle and Contention of his Love^ when If-
rael had provoked Him to the laft Degree,
' How Jhall I give thee up Ephraim > bow Jbali I
,deliver thee Ifraei? How Jhall I make thee as Ad-
mah^ how Jhall I Jet thee m Z^boim} my Heart u
turned within me^ my repentings are kindled toge-
ther.
In the Conjlitution of Man there is another Paf-
fton^ which is oppofed to Love^ and from which
contrary kS^Qixon^ rife: And this is Anger with
all its "Train oi Hatred^ Cruelty and l^evenge : Theje
cannot in the /^a/? Degree be conceived in God,
as they Ihew themfelves in us\ for tho' duely re-
gulated Anger and Punijhment is founded in the
very Exijience and l{eajon of things, and exerted
by Divine Authority for the yindication of his
Laws^ and by Human Authority alfo derived
from Divine^ for the fame great and necejjary
End, yet as Anger breaketh out in Private Men,
and upon Private Occafions, accompanied with
Hatred and Malice and implacable Thirft of Re-
venge, it is a finful PaJJion^ and J^venge is a fure
Token of an infirm and little Mind ; and there-
fore, tho' it pleafeth God, as a Lawgiver^ and
a Judge^ to utter Himfelf fbmetimes in the
terms of thefe more violent Paflions, yet we
are affured from the Strength and Perfediion
of his Nature, that He is not a Man of like PaJ-
fions with us, that He Ihould be moved, nor the
Son of Man, that He fhould be difcompojed -y
But tho' we cannot afcribe Anger, nor any of
« Hof. XI. 8.
the
how afcrihed unto Him. \ri i
the more violent AffeWtons unto Him, nor con-
ceive of" his Anier as a Pajfton and Commotion of
the Mind, yet from his Declarations made a-
gainft Stn^ and the Funijhment^ He both threat-
neth and infliHeth upon Jinners, we may learn
that his DtJ approbation of Sin is as great^ as Sin
it Jelf is contrary to the EJfential HoHnefs and
Purity of his Nature ; and therefore tho' there
be no proper Analogy between the Anger of
Men, and the Difpleafure of God, as Anger is a
PaJJion implanted in «/, yet there is a proper
and true Analogy between Human Punifhment
and Divine ; and the Anger of the Lord hfo called
from the dreadful EffeBsy that foUorv upon the
Provocations of obftinate and impenitent Sin-
ners both in this World, and the Next.
Thus alfo we may underftand in what fenfe
Vengeance is afcribed unto God, not as imply-
ing any revengeful Thought or Difpofition of
Mind, but the Vindication of his Honour on the
Violators of his Larvs^ and the Defence of the
Pooragainft their ^rcat Oppreffors. In this fenfe
it is a ]{oyal and Peculiar Prerogative of his
Throne : ^ Vengeance is mine, I will repay ^ faith the
Lordy and this no Man may ufurpy nor is it lavp-
ful to exercife it unlefs it be delegated unto him.
Herein is founded a true Analogy between the
IQng oi K^ngSy and thofe Princes that reign by
Him; and this will help us to conceive as we
ought of the Divine Vengeance and Difpleafure*
Thus the Prince^ who is the Vicegerent and Mi"
nifler of God, is by his Divine CommiJJion a ^ J^e-
* Rom. XII. 19. * XIII. 4-
venger
a7x His 'Mercy in his Judg?nenis.
venger to execute Wrath upon him that doth Evili.
but this he execute th without any T^ge in his;
jyjindj or J^ncour in his Heart: To take yen-
geance and to execute Wrath is not therefore to
let loofe a Vaffion^ but to dij charge a Duty : Jujiice
is never Angry ^ and Earthly Magi Urates do here-
in imitate the Otie Supreme Lawgiver^ ^tpho is
able to fave and to deflroy^ inafinuch, as the An-
ger of God and the King is not feen in the Vio-
lence of PaJJion^ but in the Execution of the
Laws. So far then the Correfpondence holdeth,
only, as in all other Analogy s between Earth and
Heaven^ Human Punifliments both for Pain and
Duration are but weak 3.nd Jhort Refemblanccs of
Divine^ and therefore however the ExpreJJlons
fetting forth the Wrath of God are Figurative y
the Punijhmmt of Offenders is Terrible and
Real : It is greater and more dreadful^ than the
fierceft Expreflions drawn from the Anger^ and
Vengeance^2,n<\ Infii^ions of Men are able to repre-
fent in any juft Proportion and Degree ; and there-
fore to awaken the Care and Confcience of
Men, it hath pleafed God in great, Mercy to
fet forth his Terrors in xXiQ flrongefi figures ofTor-
menty Horror and Defpair^ and to give fome
Tokens and Sketches of them in his fearful
Judgments upon Perfons, Citys^ and Nations ^
making them ^Enfamples to the Ungodly ^ as " So-
dom and Gomorrha are fet forth for an Example
Suffering the Vengeance of Eternal Fire.
K;novoing therefore ^ the Terror of the Lord we
perjuade Men, not by reprefcnting Him as a
a Jam. IV- 1 1. If z Pet. II, 6. c Jiidc y. 7- d z Cor.V.ii.
Cruel
Not a Cruel Being, 175
Cruel and Revengeful Being, but as He hath
reprefented Himfelf in the ^velations He hath
made of his Wrath againft Blafphemers and all
Impenitent Sinners.
I will only add, that altho' the feveral Ex-
preflions of Love, and Anger, in all their feveral
Operations, taken from the Bowels and Com-
panion, the ^age and 'Provocation of Men, are
meerly Figurative, yet we muft not imagine that
they are of no fignification, or that God is a
Cruel, a Carelejs, or a Changeable Being.
Againft the Truth of thefe Reprelentations
it is argued, that God is not a Revengeful and
Implacable Being, implying, that thefe Judg-
ments do fuppofe or make Him fuch. Prefuming
then, that they are not true, and Ihall not be exe-
cuted, as they are threatened, thefe fame Men
treat them as vain and. empty Terrors: And
again, as God is reprefented to be angry and
reconciled, to threaten, and repent with regard to
the fame Perfbns, and People, as they are obe-
dient or difobedient to his Word, thefe Adverfa-
rys reprefent Him as an Inconjiant and Change-
able Being.
He is abfolved from Cruelty and T{evenge by
the Authority and SanUion of his Laws, v/hich
are not Arbitrary and Pofitive alone, but Moral
and Eternal as his own Truth and I^fiitude, in
which they do ever extft, and from which, in
^ the feveral Periods of Creation (if intelligent
Beings have been created at feveral times) that
l^eajon and Fttnefs of things, which is the imme-
diate Law of all Moral Agents, are derived. The
Fenaltys follow from the I^ks of his Juliice,
S and
X74' ^^i Cdrelejs and Indolent ^
and the nature of the Offenders^ and the degreef
of their Offences i But his Mercys all along fliine
forth in the conltant Care, and Sollicitiide, He
hath exprefled, and the effecStual means, He
hath provided, for the Salvation of all Men,who
will turn unto Him ; Even his Threatnings are
an Evidence of his Love^ and the Arrangement
of his Terrors a Powerful Call to Repentance j
And for the Execution of them at the laft Day,
we Ihall find, that notwithfianding the Blafphe-
mys and Accufations of Unbelieving Men, ""He
Toill be jujitfied in his faying^ and clear when He is
judged.
But altho' He be Merciful., He is not a Care-
lefs and Indolent Being, Unmindful of Men's Be-
haviour., and Injenjible ot his Honour; for He
hath declared, that He is Strong and Mighty^ a
^Dreadful, and a "" Jealous God: Jealous of his
Honour^ and Mighty to maintain it ; and unlefs
it can be proved from clear Principles of I^a-
Jon that it is inconfiftent with Effential Good-
nefs to inflid: any Penaltys upon Tranfgreflbrs,
and that neither His y«^/f 5 nor Honour require
Him to punifli the Rebellious and Difobedient :
that Men are under Obligation to Duty without
being accountable for their Offences : that the
J^eafon and Fitnefs of things is their fole Rule,
and that as thefe need no Lawgiver to conftitute
iheniy neither do they need any to exacSt a Confor-
mity of M^ns Anions to them., it is both weak and
wicked., and to no Purpofe, but to {both Men in
their Sins, and lull them into a fatal Security,
« Pfal. LI. 4. b Mai. 1. 1 4- c Exod . XX. $ .
to
hut Jealous of his Honour, a7 %
to maintain,that God not being liable to PaJJton
and Commotion of Mind is not offered by Man's
Obedience or Difobedience^ & therefore ivanteth no
J^paration of his Honour ^ and will not punijlj^ not
any further at nioft, than the Good and Amend-
ment of the Offenders fhall require. This I have
touched upon before, but as here it offers again,
1 will only fay, that his Honour refped:s all o-
ther parts of the Intelligent Creation in whofe
Eyes He is dijhonoured^ and the Vindication of his
Honour is therefore ISeccJfary^ as long, as He
requireth T^verence to his JSIame^ and Obedience
to his LanpSf that is as long as Laivs are necef-
fary to the Government and Adminiflration of the
Moral World. Into Heaven no Evil thing can
enter, and unlefs the Adverjarys of J^ltgion can
pfrove, that there is not in the J^afon of things,
as clofe a Conned:ion between Sin and Mifery^
as there is between Happtnejs and Obedience^ that
we fland in no l^elation to God as our Sovereign
Lord, and that Pmiijljment follows not upon
that Relation, or at lead that Sinners can re-
pent after Death, and be converted after Judg-
ment, it is plain that the Meafon of their Punijh'
ment will fubfift as long as their Beings and a
fixed Contradiction to Holtnefs muft be an Eter-
nal Exclufion from Happinefs : Men are ready
enough to receive all that is fpoken of the Z>i-
vine Love^ and Mercy-, and Goodnejs^ but they
ought in the fame proportion to regard what
is laid of his Anger j For as it is true that God
is Love, it is true alfb, ''that our God is a con-
fumi?ig Fire,
a Hebr. XII. 29-
S 2 His
17^ Not ChangeaUe. Limhs and
His Love and Anger^ his Mercy and Jufltce are
^tt^/^ tempered together, and yet from the al-
ternate Exercife of them upon proper Objecfts,
God is again mifreprefented as an Inconflant
and Changeable Being. To which we anfwer,
That this Condiid: inferreth not any change^
or fb much as changeahlenefs in the Divine Na-
ture^ nor any Inconjlancy or Variation in his Wtllj
but fetteth forth the fixed^ and unvariable Rule
of his Actions, and the fettled Determination
and Immutability of his Final Sentence on the
Righteous and the Wicked; when He threatnetb
and exhorteth he fpeaketh indeed in the Fafftons
and JffeBions of Men^hut thereby fignifieth alfb
the molt certain EfFedts of his Love and Difplea-
Jure fuited to the refpeBive Changes and Alte-
rations of us his Servants in our Obedience and
Difcbedience to his Laws: Yic puwjheth without
Tajfion^ and repenteth without Changt?ig^ accord-
ing as we his poor Cteatures do fn and repent:
We are ever Mutable and IJnJfabley but =" /:/e /'/
j?^^ /izTTZ^, ««^ with Him ^ there is no variablenejs^
?ieither Jljadow of turning-
Of thofe other Expreffions, in which it hath
pleafed God to take upon Htm the Organs of
our Senfes^ and the Members of our Body I have
fpoken fo much, that there is the lefs Occafion
of fpeaking any more : They are altogether Fi-
gurative Forms of Speech applied to thofe Con-
ceptions we have already framed of his I(now-
ledge^ Prefence^ Providence and Power. In the Di-
vine Being there is Nothing Correjpondent to the
A Hebr. I. ii. b Jain. 1. 17,
SenfeSj
Senfes applied Figuratively. x77
Senfes Tind Organs of Main's Body; but there is
fomethmg anfwerable in the EffeBs well under-
Itood by God's obferving our Mionf, receiving
our Prayers, and accepting oun jpiritual Sacrificesz
In the fame manner the Breath of his Nojlriis,
and the Breath of his Mouth : The Operations of
his Hand, and his outflretched Arm fignify the
feveral effe^s of his Power and Providence, both
Natural and Miraculous : The wonderful i^^^/
we fee, yet horn they were produced, we could
not under ft: and, hut by a Language thus fuited to
our Capacitys: So again the Ffssf^ and Counte-
nance of God are ufed to exprefs his Favour or
Dijpieafure, as it is faid, ^ 7/;^ /^^f^ 0/ the Lord
is againfl them that do Evil ; ^ His Countenance will
behold the thing that isjujh.
There is a plain and evident DifiinBion of
each from other between the Figurative, the Li-
teral and Analogical Forms of Speech, and with
the DifiitiUion there is alfo a Connexion and De-
pendance oi' each upon the other. The Figurative
always fuppofeth a Literal or Analogical fenfe,
and the Analogical a Literal, and therefore the
fame things are to be taken Literaly in F^^,
which are fir ft Analogical^ conceived, and then
Figuratively ^jyi^x^t^^ii. Thus for an Inftanceof
thefe Figurative Vonws pa jjing thro' an Analogi-
cal, and terminating in a Literal fenfe, we read,
^ By the Word of the Lord were the Heavens mide^
and all the Hoftofthem by the Breath of his Mouth ».
Here thefe Expreflions may be confide red as
Figurative fo far, as they allude to Human Speech,
a Plal. XXXIV. 16. b XI. 7. c XXXIII. 6.
S 3 and
a78 The Author itji for: The Ufe^
and the biftruments thereof: Analogical^ fb far,
as they correfpond to an Efficient Command: and
ftncStly Literal^ as it is alFerted, that the Hea-
vens were made by the Eternal ^ Word, and all
the Hoji of them' by the Eternal ^Spirit.
By ufing this Language, and conveying Him-
felf to our Minds by thefe Conceptions, God
hath authorifed this way of Speaking : We can-
not fee Him, nor conceive of Him, as He is :
fofar, as our prefent Facultys are able to ap-
prehend Him, and in fuch manner, as we are
able to think and to /peak of Him: He hath re-
vealed Him felf to us, and when we would con-
lider Him in our own minds, or exprefs Him
to others, (whatever fome l{apturous and En-
-thujiaflical Imaginations may dream) we cannot
form any other Thoughts, nor invent any other
Language, but we are loil and fwallowed up in
the Unfathomable Gulph of :in Infinite Being,
and all beyond is Dark and Incomprehenfible.
Otherwife there would be nor Difiance, nor Dif-
ference between God and Us, if Human
Thoughts could reach, and were of Compafs to
(omprehend the Eternal Majefty and Effence, to-
gether with the Wijdom and Counfel of the Al-
mighty.
From what hath been difcourfed fo largely
upon this SubjecSt, we may now by way of Re-
colled:ion underftand,/r/? the Neceffity, Jecond-
ly the Propriety of this Analogy to exprefs things
of a Divine and Invifible Nature.
<f Joh. I. 3. Hebr.1. 10. b Job XXVI. 13.
I. The
NeceJJlty and iri^
I. The Necejfity of it is Evident, bccaufe
we have no primary and adequate Expreffions
for them. We can exprcfs t\\Qvx\ only, as we are
able to conceive them, and as our Conceptions
cannot, neither can our ExpreJJions reach fully
to them. We are often able to conceive^ at
leaft we imagine fb, what we are not able to
exprefs: but he, that pretendeth to exprefs more
than he corfce'tveth^ fpeaketh without any mean-
ing, and in Effed: faith Nothing at all. As our
Co?iceptions therefore are originaly borrowed
from Senfible Objects, and Created Beings,
our Language is fo too : and where We cannot
know unto the utmoft Perfed:ion, but only in
a certain Proportion and Degree, there our
Language muft be, as our Knowledge is^ Analogous
to the Things we fpeak of. We can fpeak of
another World only in the Language o^ t\\\s^ and
exprefs what othervvife, or of our felves we
knew not^ only by what we know. And thus what
may be known of God is manifefl^ fo far as God
hath Jhewed it unto us. In this fenfe alfb the A^
pofile's Reafoning would be juft, and as from
the Creation we draw an Argument of a Creator
founded in the Analogy between the wonderful
EffeRs and the fupreme Cau/e, (o from the EffeBs
we are taught to exprefs the Almighty Caufe in
that Analogy o^ Language., which thofe great and
marvelous Works furnifa us with in uttering
our moft exalted Notions o^ his Eternal Power^
and GOD-HEAD.
Thus alfo when the Divine Operations and Oe-
fowo/wy are declared in the great Work of our
Redemptions and the Terms Father ^ Son, and Holy
Gboffl
x8o Tropyiety
Ghofi are more fully revealed in their feveral
Perfonal Diftindtions both o^A^ion and l^la-
tion, we mud exprefs thefe in the fame Analogy
of Language they are revealed in : and becaiife
Words, otherwife familiar to us, are made ufe
of, which caimot be ftridtly underftood as in
Human ]{elations and Operations^ and yet are to
be underftood as Ajferttons of fo many FaBs and
J^alitys^ we are therefore neceUarily to under-
fland them in the way oi Analogy fuitable to
the Diftance and Difference between God and
us : and thus as they were revealed by the Holy
Chofl, the Scriptures^ which contain the I^evela-
tiouy are alfo the Words -^ which the Holy Ghofi
teacheth.
2. From what hath been faid appears the
Tropriety of this Analogical Language, that is in-
deed no other than the Scripture Language,
which borroweth the Words of Men and appli-
eth them to Godj For as our Notions of
Worldly Things, are not finely applicable,
but indeed at an Infinite Diftance from the Di-
vine Nature, the Scripture ufeth the beft Ex-
prefTions, we have, to give us fuch Conceptions
of the Divine Being, as we are capable of. Thus
the Spirit of God takes the Language of Men
and Confecrates it to his own Service: there is
an Appropriation of Phrafe and Sentiments in all
the Holy Writirigsi Thus the outward Vifihle
Church with the ^tes and Inflitutions belonging
to it are expreffed, tho* in the fame Words,
which Civil Writers ufe, yet with a different
Fropiety and Application: So that there is a
Sacred and J^iigious ufe of Words borrowed
from
of this Language. i8 1
from thofe Languages which were then in Being,
and apphed in an Analogical manner to the jff-
femblys^ the T^tes^ the Myfierys^ the Worjhip and
Inftitutions of the Chrtftian Church ^ and as thefe
Words are ufed in a peculiar fenfe by the Sa-
cred and Chriflian Writers, they form as it were
a pecuhar Language. But as thefe are borrowed
to exprefs the real Church and Miniften ofChrifi
in their feveral Orders^ together with the l^tes
and Infittuttons of his T{eligion^ in like manner
the Common Language of Men is made ufe of
to exprefs fuch real FaUs or Do^rinesj as are
revealed in the Holy Scriptures concerning the
Divine Nature^ and the great Work of our 7^^-
demption ; in both the Expreffions are Jnalogical^
and if we fee the Analogy more perfectly in
things belonging to the Vtfible Church; it is no
lefs real in all Points belonging to the Invifihle :
and if there is a Propriety in the Language^ we
ufe, when we fpeak of God, and his Attributes
according to' the fentiments of Natural Reli-
gion, there is no lefs Propriety when we {peak
of God according to J{evealed : And what is
}{evealed is as 2^al as are his Attributes^ and both
as Incomprehenjible as they are l{eal.
What I have now delivered comes to this
Conclufion, that this Analogy conveyeth to us
the real Nature and Perfedions of God fo far
as we are able to conceive or exprefs them, to-
gether with all his Tranfadions with Mankind,
and therefore it cannot be interpreted in a
meer Figurative and Metaphorical fenfe, nor yet
in a grofs and literal manner, but in fuch a way,
as is fuitakle to the Divine Nature and Anions.
In
2.8x Conclufion,
In this we fliall be direded by the Analog
o^Faith^ and fo be taught to underftand what
is afferted concerning the Eternal God- Head z.c-
cording to the proper and obvious Signification
of the Words, in which the great My fiery s of
our Faith are revealed : And then it will ap-
pear, that the Divine Relations of Father and
Son^ and the Perjonal DiflinUton of the Holy
Ghofl in the fame Effence are as i^W, as the Di-
vine EJJetice and Attributes themfelves: That
our J^demption is properly fuch upon a Satif-
faUion realy made^ and that our Inheritance is
J^al^ becaufe Eternal in the Heavens.
Of which Eternal Inheritance may we all be Par-
takers by the Mediation of our Lord Jefus Chrtfi.^
and the SanUtfication of the Holy Ghofi, To
whom ^c.
SER-
(i83)
SERMON VI.
Preached ^pr. 14.. 17x9.
I Cor. IL 15.
Comparing Spiritual Things
with Spiritual.
N my laft Difcourfe, I pro-
pofed to eftablifli fome IR^les
for the right IJnderJland'tng
o{ Divine Truths, and for the
Interpretation of the Scrip-
tures^ which convey them to
us.
In Order to this I proceeded to fhow,
I. Negative!)^ That Divine Truths, and par-
ticularly the great Myfterys of Revelation are
not taught in the fame manner with Secular
Sciences,
aS^ Recapitulation of
Sciences, or that Divine Learning is to be
taught in a different way from Human — W^hich
things aljo wejpeak^ not m the Words ^ which Mans
Wtjdom teacbeth.
11. To fhow Pojitively that Tljey are to be
taught and received, underjiood and interpreted
in a manner proper, and peculiar to themfeives,
in the JFords, which the Holy Ghofl teacheth.
I. Under the Firfl Head I have endeavour-
ed to fliow the difference between Divine Know-
ledge and Secular Science : that we arrive not
in the fame manner at both: nor can we argue
upon the fame Principles about them : nor will
our I^eafoning hold from Human Subjedts to Di-
vine: in Human Science \vc have Simple^ DireB^
and Adequate Ideas; upon ihefe we can form
immediate Con ccp' ions i but m Divine SubjecSts
we have no Ideas at all, nor can we form any
Conceptions of them, but by jubftttuting our fen-
fible Ideas : our Moral Conceptions, and the
Operations of our own Minds to exprefs fome-
thing Correjpondent in things of a Spiritual Na-
ture.
That God is, we know by all the Arguments,
which prove his Exiftence: but What He Is, and
How He Subfifts we know not in any Scientifi-
cat manner, but only from fuch faint J^efem-
blance and Correfpondence, as his Creatures^ infi-
nitely diftant from Him, can any ways bear
unto Him.
This J^femblance is Originaly derived from
God: He is the only Prototype: It is a Simili-
tude of his own imprejfmg upon our Thoughts
and
the la/i 'Difcourje. a8 s
and Conceptions: And tho' ic may be too re-
fined to fay, we fee all Things tn God, yet we
have no way to fee God, but in his Creatures :
and this way of Apprehending Him convinces
us by all, that we can call Powerful^ Wife^ and
Good^ and Perfetl^ that He is Juch in an Incom-
prehenfible manner; But to imagine, that thefe
Attributes are in Him, as they are in us, or that
He thinketh and knoweth, as we do, we may
as well imagine, that He extfis, and a^s after
the manner oltAen.
For this Rcafon the Things of God cannot
be taught in the Way, or in the Language oi Hu-
man Science according to the firfi and proper
Jigfiification of the Words ; For tho' the Words be
the fame, yet they are not applied in their jtriH
and Literal, but in 2l fecondary, and Analogical
fenfe, when we fpeak of the Things of God,
and therefore they are not taught, and the Apojlle
f J3eaks not of them in the Words, which Mans Wif-
dom teacheth.
This fliort Recapitulation may ferve for the
Firfi Head, I proceeded in the next place to
ftiow,
II. Pojitively that the Things of God are to
be taught and received, underfiood and interpreted
in a manner proper and peculiar to themfelves, or
as the Apofile fpeaketh, in the Words, which the
Holy Ghofl teacheth.
The i/^/W of which is here prefcrihed, Com^
paring Spiritual Things with Spiritual'.
And the J^afon of it is slio givcn^ becaufe they
are Spiritualy difcerned.
Upon
a86 The twofold Analogy^
Upon this Head I have endeavoured to fliow
in what manner the Thingt of God are to be
taught and fpoken of by /w, from the Confide-
ration of the manner they are taught and fpoken
of in the Scriptures: The Jlpoflle diftinguiflieth
very juftly between the Wordsy which Mans
Wtfdom te ache thy and the Words ^ which the Holy
Ghoji teachethy the Language indeed is the fame
as to the Letters^ and Syllables^ and Pronouncia-
iion^ but the Words are differently apphed: In
Human Science they are ufed in their /?r/? and
proper figoificcition to exprefs our direB and
fimple Ideas : and all thofe Notions and Concep-
tions which rife from the various Combinations of
them ; But in Divine Knowledge both our Words
and Conceptions are fubftituted to exprefs the
Things of God fo far, as they are Intelligible by
us : Not as they are in themfelves^ for fo they are
InexpreJJibky becaufe Incomprehenfthle.
Even in Natural Religion, we muft form our
Conceptions of God after this manner: nor can
we truly exprefs Him^ but in the Words, which
the Holy Ghofl teacheth. Man's Wifdom was loft
and bewildered upon this great Subjed:, and
the Words of Men (pake falfely^ nor had we at
this time, without a ^evelationy been able to
(peak more worthily of Him. For as we read
in the Chapter before, ^ Jfter that in the Wif-
dom of God, the World by Wifdom kpew not God,
Jt pleafed God by the Foolijhnefs of Preaching to
fave them that believe : That is. After the World,
by the juft Judgment of God upon their Blind-
a I Coi*. I. zz.
nefs
that of Language^ 187
nefs and Corruption, for their having fb Joon
and fo IJmverfaly run into Idolatry^ had long
Iain in Darknefs and Error, it was the Wtjdom
of God to make u(e oi plain and Jimp le Men. in
a plain and unaffeUed manner, to preach Him to
the World, thereby convincing the vain Dif-
puter and the proud Philojopher^ that with all
their Wijdom they could not attain to the^oa?-
ledge of Him.
And becaufe all Oppojition to the Special Ar-
ticles oi Faith by thofe, who admit a i^evelatiorty
is made either by a StriH and Literal^ or elfe
by a Figurative and Metaphorical Interpretation,
and by arguing upon them, as if there was na
Difference in the Nature of God and his Creo"
tures^ I propofed as the ground of true Interpret
tation to confider this twofold Jnalogyi The ^-
««/ogy of Language^ and the Analogy of /<?/V)^ :
The Analogy q{ Language anflverable to the A-
poflles fpeaking z« the Words, which the Holy
Ghofi teacheth : The Analogy of Faith anfwerable
to the Rule the Apoflle here layeth down, of
Comparing Spiritual Things with Spiritual.
The Analogy of Language is of great ufe to
fhow, that what is revealed of God is not to be
underjiood in a Grofs Literal fenfe on the one
hand, nor in a meer Figurative fenfe on the
other, but in a middle Way, which gives us true
Conceptions of God, fb far, as we are able to
apprehend HtTn, that is fb far, as the whole
Extent of created Being ferves to exprefs
any thing Correfpondefit in the Divine Nature.
Speaking therefore of God in the Language of
the Scriptures under thofe Similitudes^ J^prejen"
tationSf
i88 and that of Faith.
tationsy Types and Symbols^ which the Holy_ Spi-
rit hath chofen out of the whole Compafs of the
Creatiouy is properly, according to this Divine
Analogy^ to fpeak in the Words, which the Holy
Ghofl teacheth,
I proceed now in the fecond place,
2. To the Analogy o^ Faith anfwering to that
moft excellent Rule, the Jpoftle goeth by, of
comparing Spiritual things with Spiritual,
This is that Analogy^ which St P^«/requireth
in his Epiftle to the * J^mans, and we tranflatc
the Proportion of Faith, not meaning thereby
the Degree of it, either in the Teacher or the
Hearers, but the Agreement of their DoSirine
with the Scriptures of the Old Tejiament, and
all Parts of the Gofpel preached and deliver-
ed by our Lord and his Apoftles -^ and this
J^le doth now extend to the New Tejiament
as well as the Old. For there is an Entire A-
greement and Confftency of the Scriptures with
thenifelves from one End to the other., from the
firfl dawning o£J{evelation, as a ^ Light., thatjljineth
in a dark place, till i^ ^Jhineth more and more unto
a perfeU day. All the Sacred Writers, of whom
the Canon oiboth Teftaments is compofed, main-
tain a perfed: Harmony thro* all the parts of
the Writings, the latter Revelations being ftill
agreeable to, and fo many gradual Super-
ftru(3:ures upon the former ; and tho' they lived
in very diftant Ages, and were of different Edu-
cations, and Calhngs: Some of them indeed
of Royal Birth, and admirable Learning: others
« Rom. XH. 6. b z Pet L i ^. c Pro v. IV. 1 8.
Poor
Tho the Speakers were not injp. 189
Poor and Ignorant, plain and Illiterate Men,
yet the meanefi of them fpeaking by the fame
Spirit exprefs the Divine Nature with the fame
Truth and Dignity, as the Greatejl, and far be-
yond the Wileft, and moft learned Plnlofophers :
There is no Difference, but fometime a more
Lofty and Figurative Style, which yet exprefTeth
no more, than the plainefi Woids^ it being onl^
a more pompous Form, and Ornament of
Speech.
If It be objected, that Job Himfelf and his
Friends are not immediately^ his three Friends
efpecialy, not at all infpired in their Speeches,
we anfwer that the Book^ it felf is an infpired
Writing, where the Holy Penman was directed
to record all that pafTed in that Heavenly Con-
verfation upon fo fad an Occafion, as the Hi-
ftorical Books record alfo the Anions, and Say-
ings of Perfons not infpired: and we reply far-
ther, that the Sentiments oijob and his Friends,
particularly oi' Elihu the fourth Perfbn in the
Dialogue with Him, were not the meer Senti-
ments of Natural Realbn and Religion only
left entirely to themfelves, and wrought up
by their own Difquilitions, but they were, tho'
moft agreable and evident to J^eafon, derived
to them by Tradition and IhfiruBion, and Ori-
ginaly deduced from 'Revelation, Job himfelf
feemeth to have had fbme fpecial Revelationiy
* and he relateth what was r^i/fa/^^ imto him in
the Vifions of the Night, to which '' £'//7;tf alfo al-
ludeth, when he entereth upon his Argument
«]obIV. u. i XXXIII. 15.
T with
%()0 TheB. of^oh an infp. Writing.
with him. To Traditional Knowledge Job refer-
reth, when he dedareth. ^L<7, mine Eye hath
Jeen all this^ mine Ear hath heard and underflood it^
and Ehpha:{^ the Temanite in his anfwer to him,
^Witb us are both the gray-headed and very aged
Men, much elder than thy Father: and ^ Elihuy
when he faith, / rvill fetch my I^^orvledge from
afar. An Original Revelation is plainly fup-
pofed in all thofe places as fo, where mention
is made o^ Creation, and o^ Angels, and the 1^'
JurreHion, and the World to come, as pomts that
could not be otherwife at all, or ?iotfo fully
Known ; and for InfiruUion in our Moral Duty
which might be known by the Light oi Nature
alone, he recurreth to the J{evelation of God.
^ And unto Man He faid, Behold the Fear of the
Lord, that is Wifdom, and to depart from Evil is
Underflandmg. So then to put them all to-
gether, the Traditional.^ Special, and Perfonal
Revelation is exprefled by Job in thefe few
Words, ^ / have heard of thee by the hearing of
the Ear., but novo mine Eye feeth thee. And that
fuch a Tradition of an Original Revelation runs
thro* the whole Book may be proved from its
Correspondence and Agreement with all other parts
of the Scripture.
As the Writings of the Old Teflament there-
fore are entirely confiflent with themfelves, and
run down in one perpetual Tenour of Truth
and Wifdom, from the firfl: Writer to the lafl,
the New beareth alfo a full and compleat Cor-
« Job XIII. I. & XV. 10. c XXXVI. 3. d XXVIII. %%.
t XLII. J.
refpondence
j4greem. heUv^ Old and N. Teft. 191
refpondence to the Old^ by an exacSt Agreement of
the Events with the Prophecysy and of the Jnti-
types with the Types^ which prefigured them :
the DoBrine alfo concerning the One Living and
True God is the /a^w^ in i5o^^, only as our Blef-
fed Lord in his Perfon and Preaching fulfilled the
L^M? and the Prophets^ the Apofiles by their
Writings (till explained^ and declared^ 2X\d.Jhevoed
that Completion more diftin<5tly in every point
throughout the Gojpels^ the y^^j, and their £-
pijlles.
In 5o^/; thefe, the (9/^ Teflameiit and the iVi?n7,
we meet with that PerfeBion which rifeth from
Symmetry and Proportion m a juft Fitnejs^ and
Coincidence oi the parts with each other : In this
confift the Strength and Beauty of every Build-
ing, and m this Analogy do ftand the Churchy
and the /^«/W; ofChrtJly which, like us alfo, who
believe, are ^ built upon the Foundation of the A-
poflles and Prophets^ jf^J^ Chnfl Himjelf being the
Chief Corner Stone.
I would only obferve, that as this Building
had been carrying on thro" many Ages by diffe-
rent Hands, without any outward Models the
Agreement and Confiftency of the feveral Parts
can be afcribed only to that one Omnipotent,
and Omnifcient ArchiteB^ that Bleffed Spirit^
who in fo mafierly and admirable a manner con-
duSled and finijhed the rvhole Defign. The PrO'
phets faw no further, than the fpecial Revela-
tions vouchlafed unto them : and the Apofiles
owed all their Knowledge in Chnfl.^ and of the
« Ephcf. II. 10.
T 2 tions
X91 afcrihed to One Spirit. The
My/leryj of his Kingdom to the immediate In-
fpiration of the Holy Ghofi j they were mod of
them poor and ilhterate Perfons, of a mean
and fimple Education : This the Chief Priefis
took Notice of in two of them, and ''perceived
that they tpere unlearned and ignorant Me/ty and
the Obfervation was true, for fo they were,
and till they were endewed with Power from
on high, ^ they were duU^ andjlorv of Heart to be-
lieve all^ that the Prophets have fpohen concerning
the Sufferings^ the Death^ and l^furre^ton of our
Lord, and for the great Article of the jR^fur-
region, they were fo ignorant, even after our
Lord was rifen, that ^as yet they knew not the
Scriptures^ that He muft rife again from the Dead.
This I mention to fliow, that the Holy Ghojl^
who fpake by the Prophets, did fpeak by them
alfo in one uniform Analogy of the Fatth through-
out the whole Body of the Scriptures.
In Order to our right underftanding this A-
nalogy ofFajth we are to confider, IVhat points
are truly and properly ObjeHs of our Fatth, and
in what manner they are propofed to our Be-
lief; So that by obferving how^ upon what
grounds, and in what fenfe we aflent to fome
Points, about which we have no Doubt, nor
Difference, we may learn how to underftand
and affent to thofe Propolitions alfo concerning
which Men have entertained very different O-
pinions.
The way therefore will be, Firft to propofe
the plainer and more uncontefled Articles, and
-AftsIV. 13. i Luke XXIV. 23.
then
Method propofed. Of Faith 195
tlien to interpret and underftand the more My-
fierious Points in a manner agreeable and coDfiJlent
with our Behef of the other -y that io we may go
on, as ^the T^ghteoufnefr of Goq is revealed^ from
Faith to Faithj till having diftindly viewed the
feveral parts by themfelves, we may at laft be-
hold the Beauty, Harmony, and Agreement of
the whole together.
This CourTe then I fliall hold, taking firft a
more general^ and then a more particular view
of the great Siibjed: before us, and proceeding
from the more fimple and uncontejied^ to the
more Myjieriotts and difputed Points.
I. In general^ Faith^ as it is the Subjedt of
our prefent Difcourfe is a firm AJfent to the
Truth of a Tropofition upon the Tejlimony and
Authority of God : This taketh in Natural Re-
ligion as well as }{evealed ftridtly fo called, and
howfoever we have Natural Convicftions of the
Bemg and Attributes of God, yet when they are
propofed to us more clearly and perfedtiy in a
J^evelation from Himfelf they do then become
proper Obje^s of Faith under the DifltnRion and
form of \evelation. The God o^ Abraham the
Living and true God was the God revealed to
the Children of Ijrael^ as He alone, in whom
they fhould believe, and whom they fliould
ferve ; Their 'Natural Notions were fo far from
teaching them the Divine ^mty in this peculiar
icnih^ that there is no God, but One^ that they
would have^ contrary to his cxprefs Command,
other Gods befldes Him^ and T^velation it felf
4 Rpin. I. 17.
T 3 was
a94 in Natural and Rev. Religion.
was not able for many Ages to root out the
Mifiakes of their Natural Apprehenfion, how
obvious foever to J^eafon it be, that there is
none other God but One, and how plain foever
by J{evelationj that the Lord their God Is He.
Thus the fame Points may be confidered, as
parts of Natural and Revealed ReHgion, as the
fame Dutys are of Natural and Divine Obliga-
tion ; and our Natural Behef is improved into
Divine Faith, when the feveral Articles of Na-
tural ReHgion are revealed to the World, and
our jijfent is required by the Word of God : and
thus alfo in that part oi Natural Religion,which
we call Moral (however Mankind may be fup-
pofed capable of forming the feveral Branches
of it by their own Reafonings and Convictions
alone) when the feveral Dutys of Morality are
delivered and required by G o d Himfelf, then
we are to look upon ourfelves under a Divine^
as well as Moral Obligation to perform them,
and fo our Works become part of our Faith it-
felf. This Natural or Moral is a more general
and tacit Obligation: It is the very Larv of our
Nature, and as fuch it fprings Originaly fioni
God Himjelf; But when Morality is enjoined
by the Word of God, the Obligation to it be-
comes more formal and Exprefs, and it is then
ftridly and properly Divine. As therefore Mo-
ral Dutys, when pradifed upon a Principle of
Faith, become Evangelical Graces, in like man-
ner the Truths of Natural Religion relating to
God, when propofed in the Scriptures^ become
Articles of Faith,
]But
of ftri& Revelation. z^ y
But befides the Truths of Natural Religion con-
cerning the Being and Attributes oi God, and
our Duty to Htm^ there are many Truths of
ftrict l^velatton^'wh\c\\\vQ could have no Know-
ledge or Apprehenfion of by any other means :
Of this Kind are all thofe Truths of the Divine
Being, which are not included in Natural Re-
ligion, and I may add, that all thofe Truths of
Natural Religion itfelf may be confidered, as
of ftridt J^velation io far, as they are taught
and delivered in the Scriptures more perfeUly^
than ever they were by the meer ftrength of
Heafon alone in the corrupt and darkened Eftate
it was in, fincc meer J^ajon in fuch its weak
Condition, tho' it neceffarily ajfenteth to thefe
Truths when difcovered^ was not able to make
a full and perfed: Difcovery, void of all Mif-
takes, and is therefore realy indebted to J^ve-
lation for them : However admitting the Dif.
tindion between Natural Religion and l^veal-
ed^ we are then to confider thofe Truths which
are difcoverable by J^velation only; Thefe are
what God hath been pleafed to reveal concern-
in the Divine Nature, and the Perfons fubfift-
ing in />, together with the whole Plan and Me-
thod of our l^edemption by Jejus Chrifi our
Lord.
Concerning thefe great and fublinie Truthsy
what we are to believe is plainly exprefl'ed, and
in rvhat particular manner we are to underjiand
and interpret the Propofitions is alfo plainly to
be colled:ed from that Agreement and Confifiencyy
which muft neceffarily be found, in all Points
and
%g6 The Unity ajferted
and Articles of Faith, from one End of the
Scriptures to the other.
To proceed therefore as I propofed, to the
Analog of faith in underftanding and inter-
preting the Scriptures^ the beft and moft natu-
ral Method will he fir ft to fee what is revealed^
and declared concerninoj the Divine Nature in
general, and aftervcards what is more fpecialy
revealed concerning this Divine Nature, and
the TranfaBions of God with Mankind, and
then the laft muft be interpreted according to
the plain and evident Declarations concerning
the f.rft.
In the firft place therefore, according to this
rule, with reference to God and the great hiy-
fiery s of our Faith the IJntty of the Divine Na-
ture muft be aflerted, and at the fame time
xh^ Divinity and DifltnUion of the Perfons pre-
ferved, and therefore the Unity oiEffence is to
be maintained together with the Divinity and
DifttnElion of the Perfons again ft all who con-
found the DiftmBioHy or deny the Divinity,
whether they be Artans^ Socinians^ and Sabei-
lians.
To this purpofe I fliall firfl confider the fe-
veral J^velations concerning the U?iity of Ef-
fence^ and the Divinity as well as Diflin^ion of
the Perjo7iSy to fhew^ that the Nature is truly
One, and the Perfons realy DifttnB. And then
in the jecond place I fliall proceed to argue ac-
cording to thefe l^ks of Interpretation upon
them.
I. Concerning the Divine Nature or God-;
Head in general, the Vnity is exprefsly reveal-
ed
in the Old Tejlament 197
ed in. thofe Celebrated Words of =• Mofesj
which are afierrvards cited to the fame Purpofe
by our '' Lord Himfelf, and plainly alluded to,
as we fliall fee, by ^ St Paul. Hear, 0 Ifrael, the
Lord our GOD is one Lord: Jehovah our GOD is
One Jehovah. In Ifatah, "^ thus faith the LOI^D
the K^ng of Ifraely and his 'Redeemer the LORD of
Hofis: I am the Ftrfl-, and I am the Lafl^ and be-
fides Me there is no GOD, I know not any. And
again having aflferted by way of challenge his
Omnipotence and Omnifcience, he demands,
'^ Is there a GOD hefides Me> and declareth, yea
there is no GOD, I know not any. In the next
•^ Chapter He avoweth : I am the Lord, and there
is none elfe, there is no GOD hefides me. That they
may kiiow from the rifing of the Sun and from the
Weji, that there ts none hefides me ■, I am the Lord,
and there is none elfe: exactly anfwerable to
what ^ Mofes had taught the Children ot Ifrael,
that the Lord He is GOD there is none elfe hefides
Him. The Lord He is GOD in Heaven above, and
in Earth beneath, there is none elfe ; and accord-
ingly, this Mighty Lord § declareth by his Pro-
phet Ijaiah. I am the Lord, that is my Name, and
my Glory will I not give to another, nor my Praife
to graven images. And agam, '' / will not give my
Glory to another : only it may poffibly be objecSt-
ed that this lajl palTage is not meant in the fame
fenfe with the firji. The firjl is evidently point-
ed againft all the Gods and Idols of the Heathen^
in the lafl God hath an Eye and regard to the
« Dent. VI. 4. b Mavk XII. 19. c i Cor. VIII. 4. d Ifai.
XLIV. 6 — S. e XLV. 5,6, 18,21, zz, / Deur. IV. 35 — 39.
S If. XLII.8. h XLVIII. II.
Hea-
2.98 iy God and his Trophets,
Heathen Nations, left they fliould triumph in
the Ruin of his People, and therefore faith the
Lord, for my own fake^ even for my own fake will
J do it: For how Jljould my "Name be polluted}' and
1 will not give my Glory to another. This I thought
fit to remark, and lithis refers not to the Ho-
nour given to Idols I do not infift upon it ; It
may refer however to the Honour.^ that would
be given by the Heathen to their Idols., as if
(when they prevailed againft the Ifraelttes) their
Gods had prevailed agamfi the God of Ifrael.
The other Declarations are exceeding plain,
and very full to the Purpofe.
Anfwerable to thefe folemn AfTeverations of
the Divine TJmty by God Himfelf are the
the Prayers and Confeffions of his faithful Ser-
vants in acknowledgment of it. Thus David
calleth upon Him, ^ Among the Gods there is none
like unto Thee., 0 Lord.^ — All Nations Jhall Wor-
Jhip before Thee^ 0 Lord., and jhall glorify thy
Name., For Thou art great and doejl wondrous
things ; Thou art GOD alone. And thus He^ekiah
addrelTeth himfelf in his Prayer, '' Thou art the
God J even Thou alone. In like manner Nehemiah
confefleth, ^Thou., even Thou art Lord alone.
This alfo was the Doctrine taught and deli-
vered down from the Fathers to their Child-
ren, according to the humble Acknowledgment
D^fi^offereth up to God for his peculiar Grace
and Favour to him. ^Wherefore thou art greats
0 Lordy for there is none like Thee^ neither is there
a Pfal. LXXXVI. 8, ^, 10. b K XXXVII. 16. c Neh. IX. 6.
4 i Sain. VII. ia.
any
Of the Trinity, r^^
any GOD he fide Thee^ according to all that we have
heard with our Ears.
Thefe Texts are abundantly fufficient for the
'Uw/VyofGoD-Head, and confequently for the
jippropriation of the Divine Attributes and Ho'
nour^ which are as conftantly applied to this Ons
God, and no other., as the %)mty it felf is ajjert'
ed^ that as the Pfalmtfi exprefleth it, ""Men may
know., that Thou., whoje Name alone isjehovah.^ art
the mofl High over all the Earth.
2. Under this J^velation of the One God it
is particularly revealed., that in this One God-
Head there are Eternaly fublifting the Father .^
the Son., and the Holy Ghofi., whom by reafon
of their l{elation and diftindt A^s and Offices.^
we call Three Perfons, and from that Number
the Trinity : which Three Perfons., or ever Bleffed
Trinity is the^«^ God of us Chrifiians., declared
in the Old., but more exprefsly revealed in the
New Tefiament., where we have the %)nity of
the GoD-Head, and this Trinity ofPerfons plain-
ly and pofitively afferted : That is, the Father^
the Son^ and the Holy Ghoji are afferted to be
DiflinSi by /{elation and Office., and but One in Ef-
fence., of the fame Majefty and Power, Co-eternal
and Co-equal.
They, who oppofe this DoSlrine, either deny
or confound tlie DiftincStion between Perfon and
EJfence., and this either by making the whole
Deity a Perfon., or by allowing no Perfon, but
thatoi the Father in the GoD-Head : thereby
denying the Divinity^ however they may admit
a Pfal. LXXXIII. IS.
the
300 T)iflin6iion between Ter [on
the Perfonaltty of the Son, and of the Hoiy
Ghoft.
Before we enter upon the fpecial Proofs of
the Trinity from the Scriptures^ it may not be
improper in Anfwer to thefe Pretences, to
fliew,
1. Firflj That Terfon and Ejjence are realy
diftinB: in themjelves-^ as well as in our Conceptions
of them :
2. Secondly, That the Scriptures fpeak of God
according to that Dijimciion fometimes Effen-
tialy, and fometimes Perfonaly, as the Divine
jittributes are reprefented in general., and the Di-
vine Oeconomy and Tranfabiioiis with Mankind
are declared in particular,
I. Per fan and Effencc are realy dtJiinB: That
is in all Beings, whether Created, or '\.)ncreated
to which the Term P^r/^?;; is applied, there is a
manifeft DifitnBion between the Ejfence and P^r-
fonaltty of thofe Beings. Angels are confidered
ane way in their EJJence, as pure immaterial
Spirits, endewed with IJnderfianding and ?Fz7/:
and another way in their Perfons, as fuftaining
fuch particular CharaBers, and performing fuch
fpecial offices. Angels are not Perjons by their £/^
7^«ff, tho' Perfonality be applied to none, but in-
telligent Agents, however not by that alone, for
by that alone they cannot be dillinguifhed from
each other, and muft therefore be difcriminated
and named from fbme peculiar AHs and Offices^
which each performeth for Htmfelf, and maketh
it his proper AB. Now thefe are fuch, as are
jnore Common, ajid General, as Praifing and A-
doring
and E/fence in Ang. ^ Men. 301
doring their Creator, or more particular^ as
executing any fpecial Charge and Command,
which He giveth them. Thus Michael the ' Com-
mander of his Hofts and the ^Prince of his People
IJrael is from his Name and Office thsLt particular
Perfon: And Gabriel^ wh.o'^flyeth upon his Mef-
fages^ and expoundeth the Vifions^ is therefore
both by his 'Name and Office a particular Perfon
alfb : The ^ Angel that appeared to the She-
pherds^ is Hkewife a Perfon in the Difcharge of
his Evangelical Office^ and the fame Angel with
the ^ Multitude of the Heavenly Hofi are fo many
feveral Perfons joyning in the more Common
AB of Praifing God, and laying. Glory be to
GOD in the Htghefi^ ^c.
The fame may be faid of the Angels^ who ap-
peared to the Patriarchs and the People of If-
rael^ recorded in the Old Teftament, and the
oihtiL Angels mentioned in the New^ efpecialy
in the J^velation: From all thefe Inliances it is
plain, that in Angels the Ejfence is 0/?tf thing,
the Perjenality another. Their Effence is tliQ famey
and by that there is no DtflinBion of them from
one another : Their Offices and ABs are Perfo-
nal, and from thence they are properly deno-
minated and diftingmjhed:
It is^olikewife among Men: The Ejfence is
thcfamey the Perfonality rifeth from the pecu-
liar Agency of every Man in the Relation where-
in he ftandeth, whereby his A^ion is peculiar-
ly his own.
« Rev. XII. 7- b Dan. X. 13,11. XII. i. t IX. xi. VIIL
i^. Luke I. iij 1(7, z^. (^ Luke II. 9. cv. 13.
In
gox In the GoT>-Head aljo.
In ^Uncreated Being alfb the Effence is the
famey and the Perfons avQfeveraly diftinguiflied,
and denominated from their reipedtive ^(S/,
office and J^elation : But whereas in Created Be-
ings the fame General Effence is parted and di-
vided to all of the fame J^ndy and fo becometh
Specifical^ in Uncreated Being, as the Effence is
alfo the fame^ it is impojfible to bepartedinto fe-
veral Portions^ fb as to conftitute Individuals
like Angels J or M<?w, for the Divine Being admit-
teth not of any Specifical Diftribution, becaufe
it is neceffarily One^ and therefore out of the
reach and poffibility of Multiplication or Divifion :
and being thus neceffarily indivifible^ we cannot
fay, that the Perfons are Sharers of any Part^
where Each is entirely pofTefTed of the IVhole.
In Men and Angels^ tho' their Common Nature
and Effence is the fame^ yet the Subjiance is mul-
tiphed with the leveral Individuals , but in the
GoD-Head, the Eternal Three^ the Father^ the
Son and the Ho/y G^o/? have One undivided Sub-
fiance^ from whence is derived the Unity of the
GoD-Head, and a different manner of Subfifitng
and AEltng according to their feveral J^elation
and Office^ from whence is derived the Plurality
of Perfons.^
* This cannot b? better exprefled than in the Words of that
clear and mok judiciout Writer the Excellent Mr f/ookp-, who con-
fidcreth the Conftitution and Diftinftion of the Perfons in the
fame Subftance or Effence as formed by their feveral Propertys
or Difference of Subfifting : to which if we add the peculiar
Afts and Operations of each, the Diftinftion is ftill more evi-
dent. Thefe indeed are only Confequents of that firft and Fun-
damental Difcrimination of one from the other by the feveral
Propertys. The DiftinCtion is Eternal: The feveral Offices and O-
perations
IVhat a Terfon in the God-H. is, goj
By a Perjon then in the Goo-Head we do not
underftand the Divine Effence abfolutely confi-
dered, nor yet a meer ^ame and §^ality^ but
a true and real Subjijience in the fame Effence^ di-
llinguiflied by fuch JBs and K^lations as, among
ns, are diverfe from the Effence^ and 'jet form
the Perfons of Men : and although we do noc
read in the Scripturesy that there are Three Per^
fonsy yet we plainly read, that God hath in
thefe lafi days fpoken unto us by his Son^ who is the
' Bnghtnefs of his Glory ^ and the exprefs Image or
perations are difcovered in the Courfe of the Divine Difpenfa-
tions in the Creation and Redemption of the World.
" The Lord our God is but one God. In which Indivifible
" Unity notwithftanding we adore the Father, as being altoge-
*'ther of himfelf; we glorify that confubftantial Word, which is
"the Son J we blefs and magnify that Co-elfential Spirit eter-
*'naliy proceeding from both, which is the Holy Ghoft, Seeing
"therefore the Father is of none, the Son is of the Father, and
" the Spirit is of both, they are by thefe their feveral Propertys
"really diftinguilhable from each other. For the Subftance of
*'God, with this property to be of none, doth make the Perfon of
" the Father ; the very fclf-fame Subftance in number, with this
" Property to be of the Father^ maketh the Perfon of the Son; the
" fame Subftance having added unto it the Property oi proceeding
"from the other two maketh the Perfon of the Holy Ghoft. So that
" in every Perfon there is implied both the Subftance of God,
*^ which is one; and alfo that Property which caufeth the fame
"Perfon really and truly to differ from the other two. Every
" Perfon hath his own Subfiftence, which no other befides hath,
*' although there be others befides of the fame Subftance: Eccl.
Pol. Book V. 5 r. pag. 259. MDCCV.
I will only add, concerning the Father, that F/it being of rume,
maketh Him the Firft Perfon : The Son being of Him maketh Him
the Father. Thus much according to the State now recited, we
may moft furely and fafely coUea from the Revelation it felf ;
but in what manner. How the Son is the Begotten of the Father,
and How the Holy Ghoft proceedeth from the Father and the Soa
is utterly incomprehenfible, and here we reft our Faith upon the
Declaration of the Scriptures, and the Veracity of GoD.
a Hebr. I. 3.
Cba-
304^ Scr. /peak ace. tothisT)ifttnEi.
CharaUer of his Per/on : not of his Subjiance alone,
but peculiarly of his Perfonal Sub/iftence^ for fb
the Word here ufed Hypoflajis fignifieth, and
He is the Son not of the Deity or Divine EJJence
at large, for That neither begetteth^ nor is begot-
ten^ but of the Father in that EJfence^ who beget-
teth the Son alio in the fame. So that Per/on is
here taken not for the Face or Countenance, or
Superficial Jppearance, but for the very Nature
and EJfence of the Father communicated to, and
imprejfed in the moft complete and diftincSt Cha-
ra^er upon the Son : Even as among Men the
Son is truly the Exprejs Image of his Father ^vf'iih.
his Father s whole Nature and EJfence derived un-
to him, and ftamped, like a perfedt Jignature
upon him.
Perfon and Ejfence being thus diftindt in them-
felves.^ as well as in our Conceptions of them, the
Scriptures
Secondly, Do fpeak of God according to that
Diflin^ion, fometimes E/fentialy, and fometimes
Perfonaly, as the Divine yfttnbutes are repre-
fented in general, and the Divine Oeconomy and
TranfaRions with Mankind in particular: Effen-
tialy with refped: to the 1)nity: Perfonaly with
refpedl to the Illation, Name and ABions of the
Father, Son, and Holy Ghofl, whereby they are
fo diftinguiflicd that, tho' the Efince be the famey
Each hath his proper Perfonality, and One of
thefe cannot be the Other.
Thus the Father, who begetteth, is not the Son^
who is begotten: the Father, who fendeth, is not
the Son, who is /<f»^, nor the other way is the
Sm'
TheTerfbns diftingutjhedfo^as 305-
Sen the Father. ' For QodJo loved the Worldy that
He gave bis only Begotten Son^ and fen t Him into
the World. Again, the Holy Ghoft^ who proceed-
eth from the Father^ and the Son, and is fent
by the Father and the Son, is not the Father nor
the Son^ from whom He proceedeth^ and by whom
He is fent ; nor the other way is the Father and
Son the Ho/y G/'o/if. This Dtfitn^ton in the M/^
fan and Proceeding of the T/^'/'r^ from the //r/2
and the Second is evident, where our Saviour
fpeaketh of the ^ Comforter^ which is the Holy
Ghofl, whom^ faith He, the Father will fend in my
ISIame ; — there is the Mijfion from the Father^
and in the next Chapter, ^But when the Com-
forter is came^ whom I will fend unto you from the
Father^ — there is the Mtffion from the Father .^
and the Son : — *^ even the Spirit of Truths which
proceedeth from the Father: — there is his Procef
fion from ihQ firfl Perfon, and the next Chapter
declareth his Froceffion from the fecond alfo, and
that not feparatelyj^w^ jointly fromj5o//; together.
'^ Howbeit when He the Spirit of Truth is come^ He:
will guide you ifito all Truth — Hejhall notfpeak of
Himfelf— Hejhall ^glorifie me^ for Hefhall receive
of mine., andjhalljbew it unto you. All things.^ that
the Father hath., are minCy therefore faid /, Hejhall
take ofmine^ andjballfhew it unto you : Here the
Holy Ghoji is equaly referred to, and proceedeth
from the Father and the Son^ and what He re-
ceiveth of the Son^ He receiveth of the Father
alfb. So then in thefe pafTages the Order and
Oeconomy of the Divine Perfbns is fet down :
« John III. 1 6,1 7. tXIV.a<J. cXV.26.XVI.13. rfi4.i5-
U The
3 o6 One is not the Other,
The Father as the fountain, is neither begotten^
nor Froceedeth from, nor is fent by jiny. The
Son is begotten of, and fent by, and receivetb from
the Father-, the //o/y GAo/2! is /^«^ by, and r«-
f «w^)^ of, and proceedeth from 5oM : the Holy
Gboft therefore is the Spirit both of the Father^
and the Son: 'GOD hath fent forth the Spirit of
bis Son into your Hearts^ crying ABBA^ Father.
According to our Lord's moft folemn AfTer-
tion in the tenth of St John^ often mentioned
before, and ftill to be mentioned again, the
Father and the Son are ^ One ; and the Spirit al-
io is neceffarily One with thofe^ whofe Spirit He
is. For if the Spirit of Man, who is compofed
alfb of Body^ be, during this united State, one
with the Man^ and upon its J^union will be one
with him again, much more the Spirit of the
Father and the Son being the fame Spirit^ muft
neceflarily be One with the Father and the Son^
diftinU in Perfon, in EJfence the ybm^, which is
juft the J^verfe of the EJfence and Perfonality of
Mi;z, where the EJfence is DiJiinUy as confift-
ing of i5o^, »Soa/, and Spirit^ and the Perfon
one and the /^wc: from whence we may under-
ftand that however Analogical Conceptions will
help us to fuch Apprehenfions of the Divine Be-
ing, as our prefent Facultys are capable of,
that there is no arguing in a StriU Literal man-
ner fiom Human Perfonality to Divine.
The Diftindtion is equaly clear in the Old Te*
Jlament^as we now can read it by the Light of the
New, and the Office of the Holy Gbojl is alfo the
«Gal. IV. 6, & John X. 30.
fame
Trinity from Gen. I. 307
famt^ particularly that^ which St Veier witnefleth
unto, * For the Prophecy came not [ever] in old
time by the Will of Man^ but Holy Men of GOD
Jpake^ as they were moved by the Holy Ghoji.
This Diftindtion will ftill be more Evident
as we go along to confider the fpecial l^velation
of the Father y the Sony and the Holy GhoJi given
us in the Scripture.
I. Not to infill on thefe Paflages of the Old
Teflamenty which are now controverted, but
(till evident enough according to the Expofi-
tion of the Ancient JevpSy I fhall obferve, that
the God fpoken of, and declared in the Scrip-
turesy hath from the Creation exhibited Himfelf
as acting in a Divine Oeconomyy and manifeft-
ing a Co-operation of Perfons in the firft Pro-
ducStion of all things, and in all his Difpenfa-
tions, and Tranfa&ions with Mankind ever
lince.
This is Originaly founded on the firfi Chap-
ter of ^ Genefisy where we difcern the Co-opera-
tion of certain Perfons concurring in the Creation
of the World: The Father willing, and Gom-
manding : The Sony " by whom alfo He made the
Worldsy the mighty Efficient Word, which out
of Nothing called the whole Creationy and com-
manded Light out oiDark^efsy and Order to rife
up from Confufion: The Holy Spirit of God
"^ moving or hovering upon the face of the Waters:
And upon the fixth Day, when God is intro-
duced faying, 'let us make Man in our Image y
after our Ltkenefsy the words have not anciently
<iipet.l. II, 4Gen. L cHebr. I. z. dGen.l.i ev.z<5.
U 2 been
d
3o8 Infiances of the like
been interpreted as a I{oyal Form of Speech, but
in the way o{ Advice and Confuliatzon, as Ipoken
by the Father to the Son, and the Holy Spirit.
There are in all the Scriptures, fo far as I can
recoiled:, but five Inftances befides, that I can
think any thing to the Purpofe, of a Angular
Perfon fpeaking in the firfi Perfon in the Plu-
ral Number. The firft is in the third o^Genefs^
' And the Lord God faid.. Behold the Man is be-
come as one of us— Which Speech, however un-
derftood, is addrelled to Perfons in Equality
with Himfelf^ and therefore not to Angels, nor
to any Creature, for they are not like unto God,
nor to any whom He calleth One ofljs, and fb
this Text is another Proof of a Trinity, at leaft
of a Plurality of Perfons in the GOD- Head. The
feco7id is in the Eleventh Chapter, where upon
that Prefumptuous Attempt oi Building a City
and Tower, vohoje Top might reach to Heaven, Men
feemed to reach at Heaven ttfelf with Folly equal
to their Pride, God is reprefented as coming
down to confound their Language, and He
fpcaketh in the Plural Number, Go to, let us go
dorrn and there confound their Language. This a-
gain is not a Solitary Speech : it is direcfted to
/bme Perfons or other, but whether to the other
Perfons in the Trinity, or to Angels only, doth
not fo evidently appear as in the firft Inltance,
becaufe Angels, as in other Cafes they are Mi-
nifters of God's Judgments^ in this alfo might be
employed to confound the Language of Men:
However the Words are directed to fome Per^
a Gen. III. I a.
fonsy
Form conftdered in the 3 09
fotts^ whom He calleth upon, for the Expreffioa
in the Original is the fame^ which the Child-
ren of Men ufed to one another, ^Go to^ let us
make Brick^ ^Go to^ let us build, fay they. ^ Go to,
let us go down^ faith the Lord. If this be fpoken
to the fame with the Firft, it is another Proof of
a Plurality ofPerfons in the GOD- Head: If to
Angels, it is a Proof, that the Plural Number
tho' ufed by, is not ufed of z Singular Perfon on-
ly. The third ^nd fourth are in the firft Book
of IQngs, and the fecond Book of Chronicles,
where when ^/;a^ anfwereth Jehofaphat, '^ there
is one Man by whom rve may enquire ^ he maiiifeft-
ly includeth Jehofaphat, -^s Jehofaphat had before
included him, when he asked him: ^ Is there
not here a Prophet of the Lordbefides^ that rve might
enquire of Him} For when Ahab fpeakeih of
Himfelf alone, he addeth, but I hate him. So
when Ahab i^sketh Micaiah, ^ Shall we go up to
J^moth Gilead to Battel, he fpeaketh in the Per-
Jon o{ Jehofaphat, as well as his Own : For when
he fpeaketh in his own Perfbn, it is in the fin-
^i^/^r Number. ^ How many times Jh all I adjure
thee} The fifth we meet with in the Anfwer
which Artaxerxes who was Smerdis the Magi-
an an Impofior and "Vfurper of the Throne
from Cambyfes, called here Ahafuerus, fent unto
J^hum and his Fellows. ^The Letter which ye fent
unto us, hath been read plainly before me : Here
the King fpeaketh both in the Singular, and the
a Gen. XI. 3. i v. 4. c v. 7. d 1 Kings XXII. 8. c v. 7.
f V. 15. ^ V. 16. See 2 Chron. XVHI. $, 6, 7. 14, 15. h E2ra
iV. 18.
U 3 Plural
gio OldTeflament. Thofefrom
Plural Number: In the Plural he may poflibly
include his Council^ in the Singular he goes on
in his own Perfon and commandeth the Work
to ceafe. However fnppofing, he fpeaketh of
Himfelf in the Plural: It is but one Inftance
and the mojl Modern in the Bible. The ftyle,
we fee is prefentiy turned, and he enaBeth^ and
decreeth in the Singular Number, but if this
Style in the Plural wsls ufual, we might ex-
pert to meet with it, if any where, in the
Edt^s and Laws of Princes, efpecialy in the
Pompous Titles of the Eajlern Kings, and yet
the Contrary appeareth. For Ancient to this
^ Nebuchadne:i^ar s Decrees run in the Singular
Number, fo do thofe of ^^yra/, and oi^ Darius
the Mede^ or Cyaxares the fecond^ and later than
this, the Decrees of ^ Darius Hyjiafpes^ and ^ Jr-
taxerxes LongimanuSy called Ahafuerm in the
Book of EJlher: the great Patron and Favourer
of the fervs. Thefe are Authority s fufficient to
overthrow fo ill grounded a Prefumption of
the l^pyal Style in the Edt^s and Decrees of
JQngs.
And yet fb low do the Exceptions of Here-
tical Objedors run, that they bring Inftances
of Jingle Perfons fpeaking in the Plural Num-
ber, where it is manifeft, that they do fpeak
in the Name of others as well as their own:
Thus to confront the Text in Genets Bildad the
Shubite is produced as a Monarch fpeaking in
the IR^yal Style. ^ Hotv long will it be ere ye make
a Dan. III. 29. IV'. I, z, &c. h Ezra I. 1,2. c Dan. Vf.
^6. i Ezra VI. 8, &c. « VII. 21. See Efther VIII. 7. / Tob
3^VIII. 2. '
m
Job not to the Turpofe. 3 1 1
an End of words > mark and afterwards we will
fpeak. But however Bildad might be a Prince or
a Potentate f it is not common to ufe the J^oyal
Style in private Conference and Converfation,
and here he manifeftly includeth either Elibu^
or the others with Himfelf. Mark and we wiO.
Jpeak^ ' Wherefore are we counted as Beafls ? Had
he fpoken thus l^yaly of Himfelf alone, he
would have faid, wherefore are we counted as
a Beaft: The ^yal Style it felf, however it fet-
teth forth in the Plural^ flill in the Oblique
Cafes maketh out the fingularity of the Perfon :
as to inftance in one for a thoufand^ *Tis the
ftyle of our Kings Wttnejs our Self] and not our
felves.
But further, when in another place he faith,
^We are ofyefierday^ and kpow nothings I fup-
pofe, he fpeaketh not as a K^ng of Himfelf
alone, but doth rather make an humble and
jult Acknowledgment of Human Ignorance, at
leafl of his own, and his Friends about him.
EliphaT^y who firft anfwered Joby was, we may
fuppofe, a IQng alfo, but he fpoke in the Name
of his Friends as well as his own, when he faid,
* If we affay to commune with thee, wilt thou be
grieved} and in the place, I cited before for
Traditional Religion, the Form is Comprehen-
iive of more Perfons, than the Speaker : ^What
knowefl thou, that we know not ? what underfland-
efi thou, which is not in us > Thefe Objedtions are
poor indeed, and thefe Inftances are more pro-
perly ^ becaufe mofl truly urged on our fide of the
* Jpb XVIII. 3. b VIII. 9. f IV. z. d XV. 9.
' Queftion :
5 1 X Inftancesfrom the New
Queftion: The Vlural Form manifeftly impli-
eth a Plurality of Perfons^ and the OU Tejlament
affordeth not the ftiadow of an Authority for
their Interpretations.
In the ISIew Teflament^ I find one PafTage al-
leged for the ^yal Style, and that indeed is
from our Saviour Himfelf in his Conference
with Nicodemus^ where He hath thefe Words :
^ Verily^ verily^ I Jay unto thee^ we /peak that, rve
do know, and teflifie that, we have feen, and ye re^
ceive not our Witnefs: If our Lord fpeaketh here
as a /Q«g, the Style fliould run, We fay unto thee:
That is the grand Magijlerial Way ; but He
fpeaketh inditferently m both Numbers: ''///
have told you Earthly things, and ye believe not, hora
Jhall ye believe, if I tell you of Heavenly things ?
Tho' He, and Nicodemus only were together,
yet He fpeaketh, as if others had elfewhre fpo-
ken the fame, and to Nicodemus, as if more were
prefent, or thefe things had been fpoken to
more than Nicodemus only. With Nicodemus He
includeth the fews, to whom thefe things had
been fpoken, and with Himfelf He includeth
at leaft the Bapttjl. Concerning whom He tel-
leth the Jews very appofitely to what he doth
here difcourfe with Nicodemus, '^ There is another
that beareth Witnefs of me: ye fent unto John, and
he bare witnefs unto the Truth. He tejitfied what
he had feen, and they received not his Witnefs.
Appofitely to this again in the fame Form of
Speech our BlefTed Lord difcourfeth with the
Woman oi Samaria, there fpeaking of the Jews
iiJohftllL II. hv.iz. «V. 31,33.
hold the other way. 513
as well as Himfelf, as He was one of that Peo-
ple. ' Te Worjhip^ye knovo not what j rve J^now what
we Worjhip', for Salvation is of the Jews. When.
He fpeaketh of Himfelf alone, Jefus faith unto
her, ^ I that fpeak^unto thee am [he'] that is Mef-
fias^ which is called Chrifl. If it be ftill infilled
upon, that our Saviour fpeaketh to Nicodemus
as a lingular Perfon, we muft remember, that
in all other Inftances He declined the Title^
Pomp and Majefiy of an Earthly JQng; and on
the other fide we may allege, that He fpeak-
eth not in his own Name alone^ but in the Name
of the Father and the Holy Spirit alfb. To what
he faith, Te receive not our Witnefs^ we may ap-
ply thofe wotds of his to the Jews^ '^ The Father
Himfelf which hath fent me^ hath born witnefs of
me. As for Teftimony fo for Judgment like-
wife, ''He telleth them : Tet if I judge my Judg-
ment is true^ for I am not alone^ hut /, and the Fa-
tber that fent me. I will not bring that place,
where he tells his Difciples, ^Te Jhall leave mc
alone^yet 1 am not alone^ becaufe the Father is with
me; which yet is full and clear, when we con-
fider that other place, ^ / and my Father are One.
The Apoflks alfo ufe the fame Forms of Speech,
and yet it is not pretended, that they were
Ktngs. St Paul fpeaketh thus in ^ his own and
Barnabas' % Name, and in the Name of thofe,
wjiom he joyneth with Himfelf in the Head of
his Eptjlles., or of all the ^Apoftles. So doth St
Peter^ and fo St John in words very appofite to
tf John IV. 21. b v.i6. c V. 37. d VIII. i6. € XVI. ji.
/X. 50. ^ I Cor. IX. y, 6. ;>IV.9, 10.
thofe
3 14- 77?^ Tlace of Gen, mndicated,
thofe he recordeth of our Lord in his Gofpel.
' That which was from the Beginnings which we have
beard, which we have feen with our Eyes, which we
have looked upon, and our Hands have handled of
the Word of Life, That which we have feen and
heard, declare we unto you. More needeth not be
faidj this is fufficient, if any thing can be fo,
to take away the very pooreft Pretence to Ca'
villing ; and lefs could not be faid, when the Ad-
verfarys of the Faith fhall think the Inftance of
of Bildad the Shuhite and our Lord's Difcourfe
to Nicodemus enough to fliew, That God fpake
after the Manner oi i^ngs, when He faid, Let
us make Man in our own Image &c. Mofes, who
was direBed by God, that laid it, borrowed not
his Phrafe from the Style o£ IQngs in his Time.
Whether iQngs afterwards, when they affeBed
Divinity, did not rather borrow this Form from
Him is a Problem for the Curious, and an Argu*
ment that the Form is not Human, but Divine.
This Form of Speech therefore as ufed in
the fir ft ofGeneJis infers a Plurality of Perfonsi
the Work to be done impheth the Divinity, and
the Pattern propofed, the Unity ofEffence : To
create is proper to the Divinity alone, and the
Jmage being one, fhews the Effence to be one like-
wife. If God fpake then unto Angels, that were
to make them Workers, and Creators together
with Himfelf : if to them or to any Creatures of
higher Rank and Excellency, that were to cre-
ate Man in their Image, and after their Likenefs,
as well, as his own ; but Man was created only
• I Ep. 1. 1, J.
in
Of the Son in the 0. Teflam. 3 1 y
in the Ima^e of God, and after his Likenefs,
and therefore as a Plurality oi Perfbns is ex-
prefled, the Unity of Ejfence is evidently con-
cluded.
2. After the Creation^ both during the fhort
Continuance of Man in Innocence ^ and all along
after the Fall^TXit Word the Son is underftood
to be the Perfon who appeared to Adam and his
Pofterity before the Flood, and to the Patri-
archs after : whofe Prefence was fignified by the
Appearance oi Angels^ among whom was OnQ
of Sovereign Dignity, who for that Reafbn is
eminently fb called : This was the Angely which
appeared to Mofet "in Horeb, and afterwards
came down upon ^ Mount Sinat^ two different
fummits rifing from the fame Foundation; In
Horeb God called to Mojes out of the burning
Bufh, and from Sinai^ which Mofes alfo calleth
Horeby " He delivered the Larv unto the Child-
ren oi Ifrael: The fame Angel whom Mofes in
the Books o^^ Exodus and ' Deuteronomy calleth
by the Name of God, and the Lord, St Stephen
alfo in the ^ ABs calleth God and the Lord,
For there appeared to him an Angel of the Lord,
a?id the Voice of the Lord came unto him^ frying-, l
am the GOD of thy Fathers^ This was in the
Wildernefs of Mount Stnai, And when the Lord
defcended afterwards upon Mount Sinai and
gave the Lan?, faying, / am the Lord thy GOD^
tho* MoJes maketh no mention then of an An-
gel^ yet St Stephen in his Speech before the Coun-
a Exod. III. z, 4, 6. b XIX, XX. c Dci:t. V. i. d Ms
VII. 30, 3», II.
fff
^i6 Stiled the Lord
cil upbraideth that prefent Generation, and
poflibly their Fathers alfb, ^ rvho have received
the Law by the difpofition of Angels^ and have not
kept itj referring doabtlefs to the Schechinah
which always attended the Divine Prefence.
And where the Perfon [peaking as well as ap'
pearing is more eminently called the Angela no
left than the Eternal Son, even the Lord our
God Himfelf is there to be underftood.
This is evident by comparing the feveral Paf^
fages which record thefe Appearances in the
Books of the Old Teftament alone, but ftill
more evidently, as they are appHed and ex-
plained in the Neiv. This is He, who fpaJ^e un*
to ^ Mofes face to face^ as a Man fpeaketh to his
Friend 'y the fame^ who appeared to ^Jajhua^
ftiling Himfelf the Captain of the Lords Hofiy
before whom Jojhua fell upon his face^ and did
vporjhip^ and faid unto Him^ what faith my Lord
unto his Jervant} And the Captain of the Lords
Hofl faid unto Jojhua^ Loofe thy Jhoe from off thy
foot ^ for the place whereon thoujlandeji is holy. This
is the fame., of whom Ifaiah fpeaketh, when he
relateth, '^In the Tear that IQng 1)^^iah died 1
Jaw alfo the Lord fitting upon a Throiie, high^ and
lifted up J and his Train^ filled the Temple. Above it
flood the Seraphims — and one cried unto another
and faid .y Holy., Holy., Holy is the. Lord of Hofis.,
the whole Earth is full of his Glory. For accord-
ing to St John reciting what the Lord com-
manded afterwards concerning thej^n?/, ''Thefe
a Afts VII. ^3. b Fxod XXXIII. II. c ]o[i\, V. 14, 15.
rf If. VI. I, 2,3. e John XII. 41.
thingjt
a7id God ^Ifrael. 517
things Jatd EJaias when hefaw his Glory ^ andjpake
of Htm. This is the Lord their God whom they
provoked and tempted in the Wildernefs, as it
is Hiftoricaly related by " Mofes^ ^ recorded in
the Pfalmsy and apphed by St Paul ''unto Chnfiy
How oft did they provoke Him in the Wildernefs^
and grieved Him m the Defer t^ Now thefe things
the j^pofile telleth us were our Examples, Let not
us therefore tempt Chrifl as fame of them alfo
tempted -y and in the Epiflle to the Hebrews the
Apollle appheth the PafTage recorded in the
Book o{ Numbers, and the Pfalms mofl? expref-
ly to our Lord and Saviour. For q>{ Chrifi he is
fpeaking, when he faith, Today, tf ye will hear
his Voice. He it is, who refieth Jrorn his Works the
feventh day. He it is, Who fware in his Wratby
they Jh all not enter into his B^Jt. He it is, to whom
the Father fpeaketh in the Pfalms, as is teftified
by the Apoflle to the Hebrews : Thy Throne, 0
GOD, is for ever and ever, a Sceptre of T^ghteouf-
nefs is the Sceptre of thy Kingdom. Thou Lord in
the Beginning hajl laid the foundation of the Earth,
And unto which of the Angels, but unto Chrifl
alone, both the Lord, and the Son of David^
fatd He at any time, Sit thou on my l{ight bandy
until 1 make thine Enemy s thy FootflooL 1 am the
firfl, and I am the lafl, faith the Lord in '^ Ifaiah:
I am the firfi, and I am the lafl, faith Chrifl in the
l^velation.
a Exod. XVI, XVII, XXXri. Numb. XI, XIV, XVI, XX, XXI,
XXV, XXVI. b Pfal. LXXVIII, CVI, XCV, CX. c i . Coi. X.
Hebr. Ill, IV, I. d Ifai. XLI, XLIV. Rer. I. 17. XXII. 15.
The
3i8 Of the Holy Ghoft
3. The Holy Ghoft alfo is diftinguifhed in the
Old Teftament, not only as He is called the Spi-
rit of God, but as He is fet forth and fpoken
of as 2ijeveral Perfon. Many Inftances are not
to be produced, but thofe, we meet with, are
exceedingly clear and ftrong. He is the Spirit
of GoDy ^ which moved upon the Face of the Waters^
even as a Bird hovereth and broodeth over her
Eggs, an Expreflion this fuitable to the Form,
He did afterwards aflume, when He ^defcended
like a Dove : And accordingly Eiihuy who doubt-
lefs was acquainted with the true Hiftory of the
Creation, afcribeth the Creation of Mart unto
Him, as He is the Spirit of the Lord God, rvhir
'firmed Man from the Ground^ and breathed into
his Nofirils the Breath of Life ; See how con-
formable his Words are to the Hiftory of Mo-
Jes : ^ The Spirit of God hath made me^ and the
Breath of the Almighty hath given mfi Life, I do
not fuppofe, that Elthu had feen the Hiftory of
J^ofesy but that there was a true account hand-
ed down in the Sacred Line, and among the
Worfhippers of the true God : We find the Spi-
rit fpoken of again as a difti nd: jPfr/o« from the
Father and the Son in the fixth Chapter of /-
Jaiah, ^ And I heard the voice of the Lord^ f^yi^^i
vphomjhall I fend^ and n>ho vpill go for us^ that is,
from and for the Father^ and the Son^ and the
Holy Spirit ; Then faid /, Here am /, fend me :
The following Words are cited by our Lord
Himfelf, and referred to in all the Evangelifls^
a Gen. I. X. b Mat III. 1 6. c Gen. II. 7- d Job XXXIII. 4.
e If. VI. 8.
and
His 'Divinity, 319
and by St ?aul in his Epiftle to the *l{pmans^ buc
the direct and fuUeft application of them to the
Holy Spirit is made by the fame Jpoftle in his
Sermon to the Jevps^ when he firft came a Pri-
foner to l^me^ ^IVell Jpake the Holy Ghojl by E-
Jaias the Prophet unto our Fathers, fry^^g^ Go unto
this People and fay ^ &c. In the Book of "" Exodus
we read, that when Mofes went in before the Lord
to [peak with Him, he took the Fail off until he came
out-y and from St Paul we learn, that the Lord
is that Spirit^ in whofe Prefence Mofes took off
the Vail : and the fame Spirit, the fame Lord
St Paul calleth alfb the Spirit o/the Lord. ^I^ow
the Lord is that Spirit, and where the Spirit of the
Lord is, there is Liberty. In this diftindl fenfe
likewife the Words are to be underftood in the
fifty firft Pfalm, where David prayeth unto God,
'^ Cafl me not away from thy Prefence, and take not
thy Holy Spirit from me. ^fiore unto me the Joy of
thy Salvation, and uphold me with thy free Spirit,
Anfwerable to this is that Acknowledgment of
God's Omniprefence, ^Whither Jh all I go then
from thy Spirit, or whither Jhall I flee from thy Pre-
fence > This is that Spirit, for difbbeying of
whom St Stephen upbraideth the Jews, g Te do
always reftfi the Holy Ghofl, as your Fathers did,
fo do ye. And this is He alfb, who [pake by the
Prophets, according to the Teflimony of St Pe*
ter. That Holy Men of God fpake as they were
moved by the Holy Ghoft.
a Rom. XI. 8. h Afts XXVIII. 2J. c Exod. XXXIV. 7^.
d 1 Cor. III. 17. t Pfal. U, 1 1, u. / CXXXIX. 7. g Afts
VII. 40.
Thus
gio The Unity again confidered.
Thus ftand tliefe Voints in the Old Teftamenty
as moft of the Authoritys for them are applied
in the New-, and this is enough to fliew that in
the Law and the Prophets that as the Unity is af-
ferted in the moft abfolute Exclufion oi'more
God's than 07ie^ together with Unity fo aflert-
ed a Plurality of Perjom is aflerted alfb, but this
Declaration is more full and exprefs in the Gof-
pels and Epiftles^ let us therefore take ail thefe
Points over again, as they are further revealed
in the ISlerv Teflament^ and then in Correfpon-
dence to the Old we fliall find the Unity of the
GoD-Head is plainly aflerted m the firongeft
Terms, and the Divinity and Diftin&ion of the
Perfons evidently aflerted alfo, while the ISIame
and Attributes of the One God are as plainly
afcribed to the Father^ to the Son^ and to the
Holy Ghoft^ as the Unity of EJfence is aflerted.
I. For x^CiQ Unity of the GoD-Head. Tho'
*the Scribe was not infpired, who aflerted it,
and tho' his Aflertion is properly to be refer-
red to the Dodrine of the Old Tejlament^ yet
his Anfwer being approved of by our Blejfed
Saviour doth fully exprefs the Truth according
to what our Lord Himfelf had anfwered from
Mofes in the verfes before ^ Hear 0 Ifrael the
Lord our GOD is one Lord, and both by his own
declaration^ and by his approbation of the Scribe
when he faid unto Him, '^ Thou hafl Jaid the
Truths for there is one GOD^ and there is none other
hut He, our Bleffed Lord ratifies the DoSlrine
of the OldTefiament and maketh it the DoSlrine
a Mark XII. «. b v. lo. c v. \i,
of
and pron)ed from the g 1 1
of theGo^f/alfo. It is objeded, that by this
Declaration Chrijl excludeth Himfelf from the
God Head, and He cannot be God, if the
Lord our God is one Lord^ if there is one God,
and there is none other but He: But our Saviour
in this place, as Mofes in the Book o£ Deutero^
nomy fi3eaketh abfolutely, that the Lord our God
« one Lord: that the Jehovah our God // one
Jehovah, and this excludeth not, but manifeft-
ly includeth whomfoever the JName and Attri-
butes of Jehovah are afcribed unto. If there-
fore they be afcribed to the Sott^ this excludeth
not the Father^ if to the Father this includeth the
*Sow, and fo it may be faid of the Holy Ghoft
likewife: For He alfo, as we have feen, is call-
ed Jehovah, and to Him alfb are the Divine
Attributes afcribed. The God therefore whom
we adore, is Ox\q Jehovah ; we adore the Fa-
ther and the Son^ but the Lord our God is one
Jehovah, and with the Father and the Son we
adore the Fternal Spirit^ yet but One Jehovah.
The Spirit however dtJlinU in Perfonal Opera-
tion muft be of the fame EJJence^ and the Son of
t\vQ fame Nature with the Father. Our BlefTed
Saviour while He afferteth the Unity ^ and re-
pelleth the Tempter by the Scriptures where it is
written, *Thoufhalt Worjhip the Lord thy God,
and Htm only fh alt thouferve^m feveral Inftances
admitteth of Divine Adoration and Acknow-
ledgment, nor rebuketh his Di/ciple, when he
anjwered and faid unto Him^ ^ My Lord and my
God. I will only add, that in feveral parts of
« Mat. IV. lo. b Jokn XX. x%,
X the
3X1 NewTeJlament.
the Book of the J^ev elation He ^receiveth the
Worjhip^ which his ^ Angel refufeth-, and it mull
not be pretended, that Himfelf rs the Angela
who refafed the WorJJnp: For it is exprefly laid
in the lame Chapter, "" I Jefm have fent my An-
gel to teflify unto you theje things : as before in the
nineteenth Chapter where the Angel in the
fame Terms '^ forbiddeth the Worjhip^ we pre-
fently read that the Apojlle faw ^Heaven opened^
and he Jaw Him^ whofe Name is called the Word
of God. King of Kings and Lord of Lords.
2. It is with reference to this DoHnne and
Fundamental Decla.ra.tion of thelJ^Vy, that the
Jpoflle St Faul in his firft Epifile to the Corin-
thians averreth, that there is none other God but
One^ in oppolition to all falje Gods and falfe
Objects of Worjhip^ and then declareth, Who
this One God is fo far, as to include the Fa-
ther and the Son. ^We know that an Idol is nothing
in the World^ and that there ts none other God but
One. For though there be., that are called Gods^
whether in Heaven., or in Earthy (as there be Gods
many and Lords many ; But to ns there is but One
God, the Father., of whom are all Things., and we
in Him., and One Lord Jefm Chrtfl^ by whom are
all thingSy vnd we by Him; Thefe Words are
anfwerable to the Original Dechiration of Mi;-
fes comprifing the One God, and the One
Lord or Jehovah : The Lord our God is One
Lord; where the One God, and the One Lord is
* Revelat. V. 8, 9, &c. VI. 10. VII. 10, &c. b XX. 9,
« V. i5. d XIX. 10. e v.ll, li, I3> 16. / iCor.VIIL
4> 5' ^'
both
Of the Son <^ H. G. with Fath. 315
^o^/> by Mofes and St PW put in Oppojttion
and ContradtfiinSlion to aZ^ o^^^r that are called
Gods and Lords^ as the Heathen had w««y of
Here then we have the Father and the »Sb»
afTerted to be the One God and One Lord of
us Chriflians', and in perfe^ Unity with the Fa-
ther, and the iSo« we have alfb,
3. The Holy Ghofl^ who together with the
Father and the iSow is Worjhipped and glorified in
the /'orw/ of ^ Baptijmy and of '' Blejfmg : In
thefe i^?r/»/ both the Divinity, and DiftmSlion
of his Perfon are afTerted, and tho' commonly
placed laft in Order, He is Co-eternal and ^(j-
^^tf^/ with the Father and the ,So«, forafmuch as
we are equaly Bapti^d, and Blejjed in his Name.
In all thofe places, where the Three Perfons are
mentioned together the DiftinElion of th^ Holy
Ghost, as well, as of the Father and the Son is
evident, in all thofe places where the Name,
Attributes and Operation of God are afcribed
unto Him, his Divinity is alfo evident, and in
his feveral TranfaBions according to thofe M'
tributes both the Divinity and Difiin^ion of his
Perfon are manifefted unto us.
At the ^ Baptifm of our Lord, we meet the
Three Perfons together. The Son in the Water,
the Holy Ghoft in the Air like a Dove, the Fa-
ther in the Voice. When our Bleffed Lord
maketh this juft inference, ^ How much more
Jhall your heavenly Father give the Holy (pint to
« Matt. XXVIII. r^. fc z Cor. XIII. 14. c Mat. III. t6, 17.
i Luke XI. J J.
X 2 them
314 7;6^H.Ghoft. The 'Divinity
them that ask him? The DijlinRion of Per fons and
particularly of the Holy Ghofi appeareth. In fe-
veral parts alfo of the Eptflles, thofe efpecialy
of St Paul the fame DiftincStion is expreffed.
I forbear the Texts^ becaufe I have already re-
cited feveral, and muft repeat them in the Pro-
grefs of thefe Difcourfes.
The Divinity as well as the DiflinUion of his
Perfon is clearly argued in the fifth Chapter of
the J8s. For St Peter queftioning Ananias^
" Why hath Satan filled thine Heart to lie unto the
Holy Ghofi ? telleth him, Thou hafi not lied unto
tAen^ hut unto God: and upon the fame ground
he asketh the Wife^ ^ How is it that ye have agreed
together to tempt the Spirit of the Lord? To this
I may add that noble Proof, which the Jpofile
giveth us in fome Lines before the Text of the
Divine Attributes being afcribed unto Htm^ fince
*^ what Eye bath notfeeny nor Ear heard^ neither have
entered into the Heart of Man to conceive^ even
the Things^ which God hath prepared for them that
love Him^ Thefe hath God revealed to us by His
Spirit : Namely the Eternal Purpofe and Method
of our Redemption. For the Spirit fearcheth all
things^ yea the deep things of God. Words very
full and exprefs. Searching and Revealing the
deep things of God do manifeftly comprize the
IJmty and Divinity of Ejfence^ together with the
DiflinUion of his Perfon,
And Both thefe the Divinity and DifiinUion of
his Perfon are farther manifefted in his feve-
ral TranfaUions and Operations^ as He is the
« Afts V. 3 J 4. !» V. 9. c See i Cor. II. 9, 5(c. rited before.
Com-
and Dtftin£iion of his Terfon. 315-
* Comforter^ the Holy Spirit who ^ SanBifieth all
the EleH Children of God, ^ whofe Temples we
are, ^ the Pledge and •= Earneft of our Salvation^
by whom we are fealed unto the Day ofR^demp'
tion. The peculiar Province, He adminiftereth,
giveth us the Diftindtion: the Nature of his
Office the Divinity of his Per/on i But this Ar-
gument I have treated of before, and fliall have
occafion to refume, and infift more largely on
it, and tho' touching the fame Subjed:s over again
in fever al places may not be altogether (o accu-
rate as to treat them and abfolve them at once^
yet it may be more ufeful, by taking feveral
views of them, and placing them in every
Point, which can fliew them ni the beft Light,
and to the moft Advantage for our Apprehen^
lion and Conviction of the Truth,
It is not necefTary therefore to produce any
more Paflages at prefent for the Divinity and
DiflinHion of the Son^ and the Holy Ghofl : From
thefe, which I mentioned appeareth firft the
Unity of the God- Head: There is none other
God but One. Secondly a Plurality of Perfotis^
namely, the Father^ the Son^ and the Holy Ghoft
ever fubfifting in this one GoD-Head, of the
fame Ejfence and Attributes^ Eternity and Power j
Each fet forth under the Name^ and proper
jlppeliatjons of the One God : What is revealed
therefore concerning Each of thefe Three Per-
fons is to be interpreted^ received^ and underjlood
a John XIV, XV, XVI. h Rom XV. i^. i Corinth. VI. u.
1 TheCr. II. 13. I Pet. I. z. c \ Cor. III. i6. VI. 19. d i Cor.
1.21. V.J. e Eph. 1. 13. IV. 30.
X 5 ac-
3 x6 Inftances of the Trinity
according to the Conftant Tenour and jinalogy
o^ Faith relating to the Divine Unity ^ and the
Communication of the Eternal EJfence and Attri-
butes afcribed to the Father^ to the Son^ and to
the Holy Ghofl.
The Plurality of Perfons^ and the Unity of
EJfence being thus far gflTerted by the Scriptures^
at prefent 1 (liall only fubjoyn fbme few Exam-
ples, or give an Inftance or two, in which the
Unity and Trinity are mutualy exprelfed in each
other according to the obvious and necefTary
Interpretation of the Words.
I. The firft fliall be taken from the eighth
Chapter of the Epiflle to the J^omans^ where
the Apoflle is fpeaking of the Spirit of Chrifl
and of God, which according to him is one and
the fame Spirit^ and confequently both the Son
and the Spirit are One with the Father. Speak-
ing of the Oppofition between the Flefli and
the Spirit, that is between our Carnal Minds,
and the Spirit of God, he concludeth, ^ [o then
they., that are in theflejh., that is the meer Natu-
ral Man, cannot pleafe God : But ye are not in
the flejby but in the Spirit^ if fo be that the Spirit of
God dwell in you. Now if any Man have not the
Spirit ofChriJi^ he is none of His. Here the Spirit
of Chrijl and of God is evidently the fame Spi-
rit, whofe Graces are communicated to the
Children of God. The ^uxta Pojition the Termsy
and their Reciprocation with one another is
plain enough to convince thofe,who prefer that
W2iy of Argummtationj that the S^'int of Chriji
a Rom. VJII. 8j $|.
ancj
in Unity, ^17
ajid the Spirit of God is One Spirit^ indeed it is
much clearer than a bare independent uncon-
nedted Pofition of the Terms themfelves can
be. It is even almoft as clear at fii'ft fight, as
Syllogifm it felf, or the references of the Terms
in Mathematical Demonftration, which may
po/Iibly be an Objection with thofe, who decry
the ufe of that ftrid: and conclufive way of
arguing by the fyllogijlical Form, and prefer the
disjoyned Materials to the Buildings or a Skele-
ton to a Man-, but I enter not now upon the
Comparifon, and will only infer with the Apo-
flle^ ' Now if any Alan have not the Spirit ofChrifi
he IS none of His : This Spririt therefore called
afterwards the Spirit of God, and the ^Spirit of
adoption, as before the Spirit of God, "and of
Chriji^ is one and the fame Spirit indivifibly /?ro-
ceeding from, and Eternaly united to the Father^
and the Son^ yet diflin^ in Perfon from the Fa-
ther and the Sen^ as the Spirit of Adoption^ where-
by voe cry Abba, Father^ is not the Father^ on
whom we call, nor the Son^ thro' whom we call
upon the Father^ but it is the ^Spirit of his Son
whom GOD hath fent forth into your Hearts cry-
ing Abba, Father. This confidering the. whole
Chapter, and the correfpondent Dodtrine in
the Epiftle to the Galatians^ and other places
is the NeceiTary Meaning of the Words, eafy,
obvious and uncon drained, exprefling the
Blcffcd Trinity in the moll intimate and clofelt
IJmty.
4r P.om. VIII. 9. 6 V. ly. c Gal. IV. d.
2. An'
5x8 In Gtfts^ yidmtniflrations
2. Another Paflage, which I fliall produce,
where the Trinity and Xhiif^ are intimately ex-
prelTed in each other is that clear, diftindl and
celebrated place in St PauH firft Epiftle to the
Corinthians^ where he firft premifeth and lay-
eth down a ^ule^ whereby to try the Spirits,
^ Wherefore I give you to underfland^ that no Man
f peaking by the Spirit of God calleth Jefus accurfed:
and that no Man can jay^ that J ejus is the Lordy
but by the Holy Ghofi, And then he referreth
them to the Fountain and Difpencer of all Spi-
ritual Gifts, both Ordinary and Extraordina-
ry. ^Now there are diverfitys of Gifts ^ but the fame
Spirit. And there are differences of Adminiflrations^
but the jame Lord. And there are diverfitys of Ope-
rations .^ but it is the fame GOD^ ivhich rporketh all
in all: in the Gifts^ and Adminiflrations too. For
thefe Gi/ifj-, ihtk Adminiflrations^ and Operations^
however they are ailorted, the Gifts to the
Spirit.^ the Adminiflrations to our Lord^ the Ope-
rations to God the Father.^ are yet common, as
all external A(5ts of the Trinity are, fb that
what One doeth that doeth the Other alfb.
The Ihree Per ions have each their peculiar Pro-
vince, and thefe Gifts^ Adminiflrations .^ and Ope-
rations flow more peculiarly from that fpecial
Fountain, from which the Apoflle here deriveth
/them J but we are taught that tho' the Father*
'^ doth the Works ^ the Son '^ worketh alfo as well as
the Father; for what things foever the Father doth.^
thefe alfo doth the Son lihewife. Tho' Gifts are pe-
tt I Corinth. XII. 3. ^^ v. 4, 5, 6. c John XIV. 10. d V.
17,19.
culiarly
and Operations. 3 19
culiarly derived from iheHoiy Ghofl^ yet we are
taught ""that every good and perfeU Gift cometb
down from the Father of Light j ; and tho' Admi-
ntflrations are efpecialy afcribed unto our Lord^
yet, that the ^ Holy Ghofi made Overfeers over the
Church of God, which He hath pur chafed with his
own Blood: And as our Lor d^^ when he afcended
up on high^ and gave Gifts unto Men^ gave Jome^
Apojlles : and fome^ Prophets .^ andfome, Evangeliflsy
and fome, Paflors and Teachers; God al/o hath
^fet Jome in the Churchy firfl Apoftles^ fecondarily
Prophets^ thirdly Teachers.^ &c. And tho' it is the
fame God which worketh all in all, yet it is pre-
fently faid, "^ all thefe worketh that One and the
felffame Spirit, dividing to every Man feverally^
as He will. Taking the ^Blefled Trinity in this
view the DiJitnUion is Clear, t\iQ%)nity is Evident,
Having thus far ftated the'I^wz/y of the God-
Head, together with the Divinity and Diftin^ion
of the Perfons therein revealed, I proceed now
in the fecond place,
II. To argue according to thefe Joules of In-
terpretation upon them.
In preferving therefore the Analogy of Faith,
we are to take, what is afferted, to be True
and Pofiitive in Fad: according to the moft na-
tural and obvious fignification of the Words,
and then we are to interpret them agreably
and confiftently with what we are taught con-
cerning the Nature and Attributes of God.
rtjatn.li7. fcj\asXX.z8. c Eplief. IV. 8- ii. d i Cor.
XILiS. e V. ir.
The
3 3 o The Argum, according to thefe
The G^eflton is not, whether we can ac-
count for the Point revealed, and fblve all
Difficultys upon the Principles oi Human 'B^a-
finings but we are to take them, as they are Re-
vealed, and beheve them according to that
J^le ofFaithy which is dehvered in the Scrip-
tures : only in the mean time let Human J{eajbn
fatisfy all Natural Difficultys, which are more
properly its province, before it pretendeth to
rejed: Supernatural Truths, for indeed it is not
able to account for the leaft Difficulty rifing
from the Ejfence of the meanell Creature, even
fiich as a Worm or a Straw. It is forced to con-
fent to Fa6ts in Nature^ notwithftanding it can-
not account for them, and upon the fame and
higher Principles alfo it mult alTent to Fa6ts of
J^evelation: In thefe the Scriptures are the l^le^
ib that whatfoever is there delivered concern-
ing the Father^ the Son^ and the Holy Ghofl^ muft
be fo interpreted, as with the Unity o{ EJJence
to preferve what is equaly afferted, the Reality
of the J{elation^ and the Diftindion of the Per-
fons: and therefore becaufe Each is delivered
to be God both by Appellation and Attributes^
and there is none other God but One^ and we are
previoufiy affured by a former lievelation of the
Unity of the Divine Nature^ That God // One
of an Eternal^ a moft Simple^ and Indivifible Ej\
Jence^ we muft underftand whatever is revealed
concerning the Father^ the Son^ and the Holy
Ghoji m a fenfe confiftent with the Unity^ the
Indtvifibility^ and Eternity of the Goo-Head.
That there fliould be Three Perfons fubfifting
in One Eternal undivided EJfence^ is what we
could
Rules of Interpfietation, 331
could have no Apprehenjions of without 2iJ{eve-
lation : But fo it is revealed-. And as we cannot
fay, it is Impojfihle^ or a ContradtUton^ that it
Ihould be fo, unlefs we could prove that God
exifteth after the manner oi Men^ we have no-
thing to do, but when we are fatisfied of the
]{evelattonjio believe,for fuppofing only the Fad:,
that Three Perfons are equaly poireiled of the
fame Divine jittribuies^ even in our way of think-
ing, they muft be Equal and One m EJfence^ as
they are diJiinH in Illation: We are Judges
only of the Fadt in the Words in which it is de-
livered, and of the Evidence which is offered
us, that the l^velation is from God, and there-
fore, where we find the Divine appellation and
Attributes afcribed, there we mull acknowledge
God to be exprefled : and becaufe there is none
other GODy but One, tind the Divifie Appellation
and Attributes are afcribed to the father, to the
Son, and to the Holy Ghoji^ we do therefore
by moft certain Confequence colle(5t, that the
Father, Son, and Holy Ghofl is One GOD,
To contend that the Son cannot, and that
the Holy Ghojl cannot be God, becaufe God is
One, is to deny the T{evelation\ and to argue
from our Notions of Created Extjlence, which
yet are fhort and imperfed, to a Bei?ig "Un-
created znd. Divine,is upon the Principle: of 7{ea-
fon it fe!f molt highly abjurd, as it is abloiutely
impojjlble.
Of the Exi/lence of God we are affured : But
how He exijieth v/e cannot difcover further,
than He is pleafed to difcover to us: That the
Cfeatop exijieth not as we do, we muft neceffa-
rily
l^xOfExiftence, Created andT)h,
rily conclude, and when we confider the belt
Notions we have o{ Exiflence^ we fliall foon be
convinced, that we have none at all of the Di-
vitie Exifience beyond this neceflfary Conclufion,
which is alfo J^velatton^ that He is: This is
the Language of God Himfelf emphaticaly ex-
prefling -who He is by his Exiftence. ' / AM
THAT 1 AM', and accordingly He command-
eth Mofes to tell the Children oiljrael^ ^1 AM
hath fent me unto you.
We cannot form any Notions of Exijlence^
but from our Own, or That of Things about
us ; but to fuppofe that God exifteth as we do,
giveth us not fo much an imperfeB^ as a falfe
Notion of the Divine Exiflence^ and therefore
tho* from our orvn we form to our felves fome
Notion of the Divine Exifience^ yet we muft con-
clude, that God exifteth in a manner moft in-
comprehenfible, of which we can frame no juft
and Adequate Conception: We are ignorant,
afcer all our Vanity and proud Pretenfions, we
are vaftly ignorant of our own Exiflence^ in
what Phyfical manner it is, much more then
Q^OMx: Creators. The firft Notion we have of
Exiflence.^ is the meer Being of any thing, that
is fubjedt to our Senfes, as oizfiock^ or 2ifione :
the next is the Being of any thing accompanied
with Life and Motion, as of Plants and Ani^
mals: the moft perfeci'is of Rational Beings,
as of our felves ; But of our own Exifience we
have no further Notion, than that we J^fpire^
and that we Thinly: If we would know how we
do exift, the Apoflle is the beft Philofopher, refer-
< Exod. III.14. b Ibid.
rmg
Of imaginary Exiftence, 355
riftg us for the Continuance to the firft Caule
of our Exiftence^ even to our great Creator.
^For in Him rve live and move^ and have our Beings
that is, we exifl and are in Him.
It hath been the Extravagant Fancy of fome
ISIotional and Br ain-fakW ntQVS^ that all we fee,
and Converfe with, even our felves, are no-
thing but Accidents and Appearances : And with
refpedt to the Exiftence of God, it is true, we
are no more : Compared with Him we are but
Images and Jhadows^ as to our Bodys in a con-
tinual flux and fleeting^ till God fhall/A; the ne-
cejfary Proportions, and glorify them for e-
ver. As to our Souls, only exifting by his free
Will, and Almighty Power: nothing is necef-
Jarily exiflent but the Divine EfTence, and how-
ever our Souls are immortal^ they are made fo
by Him, ivho created all things^ and upholdcth all
things by the Word of his Power. But here our
Life is properly compared to the ^ jhadorvy that
departeth j and when we were created in the Image
ofGODy the Word we fo tranilate properly fig-
nifys a Shadow^ or Adumbration of the Deity,
And fliall we then meafure his Exiftence by ours>
And boldly pronounce it impojjtble for the Fa-
ther^ Sony and Holy Ghoft to fub/ift in One Eternal
EJfence, when, if they do fubftft at all, they muft
fub/jft in Unity of Eftence.
Others there are, who in attempting to ac-
count for the Exiftence of God and themfelvesy
proceed upon an Atheiftical Scheme, and re-
folve the Divinity into Intelltgence^ Life and
Matter, eternaly united, and differently modified
a Afts XVII.^8^ b Pfal.CIX.z3.
ac-
3 g 4 ^^^ Atheiftical Sche?ne
according to the feveral Kinds of Beings^ and
the fucceilive Numbers of Men. This is no
other than Spinoza s Hypothefis of One Subftance
revived: and God is fuppofed to be nothing
but Matter endued with Life and Intelligence'. It
maketh the World Eternal according to its
prefent Form, and Order of Beings, and deni-
eth God to be a pure Spiritual Being by affirm-
ing, that were He (uch^ He could not produce
any Body or Being, fiich as is Matter, different
from His own Nature ; and therefore I would
obferve upon this Principle He can create
Nothing at all: Thus thefc Men deny a Creator^
thQY feoff at all Proofs of a Being Eternal^ Simple
and IJncompounded in his Effence^ as ContradiUions
in Terms^ and while they pretend that the Be-
ing of God, of Himy whom we believe in, is
tiot demon/lrable^ or rather is impojpble^ fuch is
their Blafphemy \ they take upon themfelves to
demonflrate that there is none at all, that is none
be fides ^ or difl'tnU from the 'Umverfe, Such is
their Conceitednefs^ and fuch their Philofophy !
It is not my Purpofe to digrefs and debate^ I
will only cbferve upon it, that unlefs the 1)m'
verfe be Infimtey they deny an Infinite Beitig : and
if they fuppofe the 'Vniverfe to be Infinite^ they
ftill deny an Infinite Intellige?ice ; For they teach
that there is (bme certain Quantity of Intelli^
gence in the Vniverfe^ and by making it necef-
farily to fubfifi in^ and to be dependent on 2l cer-
tain Quantity of Matter^ they do both ways de-
ny an Infinite Intelli^nce^ and an Infinite Being,
Upon this Notion of Intelligence th^y would
account for the Exiftevce'y and Eternity of Hu-
man
of the Exiftence ofGoT> 355-
man Souls^ making them participant or rather
Portions of this Umverjal Intelligence^ and of
the fame Identical Nature with the Intelligence
it felf: By the fame Rule they may make the
Body Eternal too : For by Death it is refblved
into that Univerfal Quantity of Matter which is
never encreafed or dimtnijhedy juH as the Soul re-
uniteth with^ or mergeth m that Univerfal
Quantity of Intelligence^ (which likewife is ne-
ver encreafed nor dimtnijhed) from which it if.
fued, and fublifted in the Body for a time. So
they make both Body and Soul to be parts of
the Deity^ as this 1)mverfal Intelligence is diffe-
rently modified^ and fuccejjively diftributed miofe-
veral Beings, or diverfe Modifications of Mat-
ter-, otherwife according to them God Him-
f elf, (fuch as theirs^ and then they fay true) cannot
make the Soul Immortal, nor extend a Finite
Being created in Time to an Infinity of Dura-
tion to continue for ever.
The film is this, that as the whole Quanti-
ty o^ Intelligence is Eternaly united to the whole
Quantity of A/tf^^^r, fome parts of this Intelli-
gence are fucceflively united to fome parts or
fyftems of Matter.^ and the feveral Beings of
Men refult from the Different Modification of
Matter and Spirit.^ which I would obferve muft
arife either from Mechanical, or Fortuitous
Changes from one Form to another; and not
from any Diredtion or Spontaneous Operation
of the Deity : For the Deity is no Diflindt Be-
ing it felf, but the very fame with this Matter^
and Sptrity and Life under all the various and
/ fucceffive Modifications of them j and therefore
it
3 3 6 confidered and refuted,
it is abfurd to ask, How the Deity modtfieth^ of
is conneBed with the Modifications oi Matter and
Spirit-, however it is not impofTible toanfwer
it; for if fueh a Deity can a(5t at ally it modifies/'^
felf, and is conneEled w\t\ becaufe itfelf'is no-
thing but, thefe Modifications.
The Principle thefe Men proceed on is the
fame, 1 took notice of in the Beginning, that
Nothing is true^ but what is demonflrahle j this
holdeth only in Subjcd:s capable oi Denionjira-
tion, and fo far as they are fo. But the Divine
Beings or the Being of God is demonjlrable as far
as a Ftrfi Caufe is demonflrahle^ and all the Attri-
butes alfo, fo far, as from the EffeHs we colled:,
they are implied in the Firfl Cauje: Thus the iVa-
tural Attributes 2.\:q demonftrable from th^Frame^
and Order^ and Difpofition of the World^ and the
Moral from the Nature ofMan^ and the Obliga-
tions he is under. But it is familiar with tbefe Men^
when we fay that God is a Pure Spiritual Un-
compounded Eternal Qmnifcient Being to fay, this
is Abfurdy this can't be demonflrated^ this is impof-
fible. And while according to their grofs Ma-
terial Conceptions they pretend to demonflrate
an Intelligent Material God, they blajphemoujly
call the very Notion of an Eternal Being purely in-
telligent exifling from all Eternity in an Immenfe
Jpace Void cf Matter^ a ContradiBion in Terms i
whereas there can be no ContradiStion^ but what
Limiteth arni Circumjcribeth the Deity,
And becaufe if the Univerfe or all Parts of
the World Material and Intelligent^ Animate or
Inanimate is the God of thefe Men exclufive of
^ny fuperior independent Being, all the Evil as
well
They deny Moral Evil. 3 g'^
well as Good in the World muft be imputed
to this ftrange Deity^ they do therefore de-
ny any Original Diflin^ion between Good and
Evil^ and make Moral Evil as Mechanical and
Neceflary as they do Natural^ tho' by the way
Natural Evil is not Mechanical, nor in it feif
abfolutely neceflary, and not at all fo finaly,
but as it is poenal, and a Confequence of Mo-
ral Evil going before it. However thefe Peo-
ple reprefent Moral Evil as neceflary and me-
chanical, as they efteem Natural to be, and no
more avoidable than the Piercing of a/zror^thro'
a penetrable Body, or the fall of a /owe that is
thrown up in the Air. So that according to them
there is no fuch thing as Natural ov Moral Evil m
the World ; for Natural Evil is nothing but the
Vifagreeablenefs of Natural Things to our Senfesy
aixi Moral Evil is nothing, but one Maris AEltons
being Dijagreable to another: Such a Deity and fuch
Morality are everyway fuitable to each other:
This cancelleth all Obhgation, and while the
jvhole is God, there is alio no ObjeSl oi'WorJhip^
for why lliould one part of the Divinity worfhip
another} or if any be fuppofed, Siftock or 2iflone is
^^ proper an Objed:, as any other^ fmce the Wor-
Jhtp muft be addrefled to a Deity^ which is as
Effentialy Material^ as it is Intelligent : The bare
reprefentation of thefe Schemes is fufficient to
refute them, and for anfwer, we need not re-
fer thefe excellent J^eafoners, thefe great Ma-
ilers of Demonflration to the Bible^ and l^vela-
tion^ which they do not admit of, nor to the
Modern Performances of Chriflian Writers in a
Philofophtcal Confideration of thefe Point^, but
Y t^
538 77:?^ Scheme impiom ^ ahfurd.
to Flato and Tully, nay even to Ariftotle him-
felf, who, tho' he thought the World Eternal,
as an Eternal Eftcd of the Supreme Cauje^ yet
he made it not his God, nor difowned a fupe-
riour, independent, uncompounded and Crea-
tive Fower. Thefe Men fometimes (peak, as if
they acknowledged a Deity extrinfic, and diverfe
from the IVorldas ruhng & direding the whole;
but it is impollible upon their Plan to conceive,
that an Eternal Intel/tgence, is (in their way of
fpeaking) the ruling Principle^ which guideth all
the Motions and Operations oi Matter, Tince Mat-
ter is equaly a Princtple with thh Intelligence^ and
equaly conftituteth their Notion of a God : o-
therwife, if Matter and Intelligence were inde-
pendent Principles, Intelligence, according to them^
could never have created Matter, and Matter
could never have received Life and Intelligence.
One part of this affair may be true, as the other
is highly Blafphemous and Atheifltcal : Matter is
not capable oi Intelligence, nor perhaps oi^ Life
any further than the Motions and Senfations of
the feveral parts of an Animal Body can be called
fo. But I fay, and fo take leave oi thek Impious
Abfurditys for the prefent, that what cannot
difpofe Matter into its feveral Forms, can never
direB it, nor aU at all as a fuperior Princtple up-
on it. Matter in their Scheme is as much the
Divinity, as Life and Intelligence, equaly Eternal^
and equaly Unchangeable.
Thefe Men deny the God of Heaven whom
Nature declareth unto them. Others, who own
the God of Nature deny nil I{evelation, and
thofe, with whom our more tmmediate Contro-
verfy
i
Raifed uponfalfe Reafonings. 330
verfy lies, own indeed a l^evelatton^ but deny the
the Dodtrines revealed^ in the manner^ the Scrip-
tures Reveal them^ for this Reafon cheifly, be-
caufe in the plain naked Conftrudion they
are mcomprehenjible^ we know not how or the
manner how theje things jhould he ; and in their
way of Conftrudion they can account^ as they
imagine, how thefe things are^ and fo they take
away all Myftery^ and deny the Divinity revealed^
as much as others^ that deny the Revelation.
Here indeed is the Stumblmg-Block^ and l{ock
of Offence^ when we will meafure the Great God
by our fehesy and attempt Impoffibihtys to ex-
plain what is tncomprehenfiijle^ (that is to explain
what is inexplicable) and to argue upon Human
Principles, as if becaufe three Men or three Crea-
tures make three Individuals^ that therefore
Three Divine Perfons cannot fubfift in One Eter-
nal Undivided Ejfence. This is to Juppoje^ what
our own Reafon will tell us is not to hQfuppofed^
that God extjieth^ as we doj But when once
we confider, that God muft exift in a manner
vaftly different Trom his Creatures^ and that
He hath revealed to us, that the father^ Son
and Holy Ghoft are equaly of the fame Nature
and Effence^ then we muft, if we aflent to the
FaSl^ agree alfo, that they are oi one undivided^
becaufe of an Indivijible Effence.
This Argument I (liall purfue further in my
uQxt Difcourfe, and conclude at prefent with an
jipphcation of what hath been now delivered
to the Oppofers of the Ch nfti an Vaith^ of what-
ever Denomitiation they may be, who admit a
J^vclationy and yet deny the Dodrines revealed,
Yz I. The
340 application to Arians
I. T\\Q Anans and Socinians do both offend
againft thefe 2{u!esy and departing from the ^-
naiogy of Faith, they depart from the Analog
o{ Language too ; that is they interpret what is
revealed concerning the Son and the Holy Ghojl
either too grojly or too Figuratively^ making
them either Creatures of a different and divided
EJJence from the Father, or elfe meer Names and
Modes without any real fubjifience anfwerable to
thofe Names, or the Operations afcribed unto
them. If they aflert the Divinity of the Perfms,
they make T^r^f GODS: if they allow not the
Divinity, they make the Son and the Holy Ghofi
meer Creatures : Here is no medium : they mult
be included in the One or the Other : There is
and we can imagine no middle fort of Beings be-
tween God and his Creatures: fome Beings, as
the higheft Angels, are indeed more Excellent,
than others; but the greateft Angel is as much
a Creature, as a Worm. It is abfurd therefore
and incongruous for the Arians and Socinians
to give the Name and Worjblp, where they de-
ny the EJJence of God : and with regard to the
Son e/pecialy, (for the Holy Ghojl they have fee
afide) to recognife his Titles, and deny his Divi-
ntty, this is to rank Him under that part of the
Divifion, which St ?aul maketh in Oppofition to
the true God, among thofe that he called Godsy
and flatly to contradiU the Apojile, who placeth
the Son on the other Jide in the other Member of
the Divifion equaly with the Father ; But to us
there is but one GOD the Father; and one Lord Je^
jus Chrifl.
2. Thofe
/7;/<^ Socinians. 34-1
2. Thofe, who allow the true and proper
Ltvinity without acknowledging a real Di-
JlwHion of Perfons^ do as exprefly contradid
the Hevelation^ as thofe, who own the DiJiinRion
and deny the Divinity of the Perfons, Now the
fame way of Interpretation^ which convinceth
the Sahellians^ and all that hold with them, of
the Divinity of the Perfons ^ that, whatever they
are, they are truly Divine, would, if attended
to, convince them of the DtfitnElion too, that,
as they are truly Divine, they are alfo realy di-
llindt: And the fame Rule of Interpretation,
which convinceth the Jrian and Socinian, and
all, that any way hold with them, of the real
Diftin6tion of the Pfr/ow/, would, if applied to
that Jide of the Queftion, convince them of the
true Divinity likewife, that the Father, the Son,
and the Holy Ghofl, as they are realy Diltind:,
are alfo truly Divine.
The Sabelltans in owning the Divinity under-
lland the Texts, which afcribe this Divinity to
to the^ Son, and to the Holy Ghoft, in the fame
proper and obvious fnnification ot the Words,
as they underlland thofe Texts, which afcribe
it to the Father-, and if, maintaining, as they
do the 'UmVv of the God- Head, they would
take thofe Texts, which reveal a DifiinUion of
Perfons, in the fame obvious fenfe with thofe,
Avhich aflert the DiviJiity, they muft then ac-
knowledge that in the ijnity of Effence there
are Three Perfons, and One God.
On the other llaiid, if the Anans, and Soci-
nians, and all, that think with them, would
refled: upon what Grounds they acknowledge
Y 3 this
34-^ Conclufion.
this DiftinUion of Perfons^ they will find, there
is asjlrong reafbn for acknowledging the Divi-
nity alfo : And if all Oppojers of the Chrifltan
Dodrine would upon the firm Bajis of the Di-
vine Unity confide r what is exprefly revealed con-
cerning the Divine Nature^ they muft acknow-
ledge the Divinity and DiflmBion of Perfons to
be clearly afferted in the Unity ofEJfence.
This then is the Catholic Dolirine^ which own-
eth the Divinity with the Sabellians^ and the Di-
fiinBion of Per Jons with the Arians^ but ftill in
a true conjiftent fenfe with the Divine Unity.
And we do therefore moft devoutly acknowledge^
and moft ^aloujly claim and profefs the Father ^
the Son and the Holy Ghoft^ to be the One God
of us Chrtjlianfy from all Eternity fubfifting to-
gether after a moft incomprehenfible and unutter-
able manner in the fame Nature and EJfence^ of
the /^w/? Subjiance., Power ^ and Eternity.
To whom therefore be afcribed all Honour^ and
Glory ^ and Worjhip : all Mighty Majejly^ and Do-
minion in all Churches of the Saints throughout all
.Ages unto the End of the World^ and for Ever and
Ever, Amen.
SER-
( 34-3 )
SERMON VII.
Preached May i. 17x9.
I Cor. II. 13.
Comparing Spiritual Things
with Spiritual.
[N propofing the Analogy of
Faith as a ^ule of Inter pr eta-
tion^ I have infifted on no
more, than what is required
in the Interpretation of all
other Writings, as well as the
Scriptures ; Other Writers
may indeed be inconjiftent^ and contradtB them-
felves, and yet where we do clearly know their
Principles and Opinions ^ there, li'ivhat feemeth at
firll view a Contradt^ton-, be neyenhelefs capable
of
5 44' Rules of Interpretation.
of a {d\t Interpretation conjifient with their known
Principles and Dodlrines, we are certainly in
all Juftice obliged to underftand, and interpret
all fuch PafTages in a Conjifient fenfe : much more
are we obliged to obferve this J^ule in the Inter-
pretation of Scripture, becaufe all, that own the
Divine I^velation, muft be previoufly afliired,
that there can be no real Inconjiflency ; but that
there muft be a perfect Harmony and Agree-
ment of all the Parts throughout the Whole.
Where the Grammatical Conftrudtion lieth
indifferent to two Interpretations^ one of which
maketh a Confiflent^ the other an Inconfifient
fenfe, it is eafy to determine vohich is to be pre-
ferred. So in various I{eadings^ if according to
fome the fenfe be Inco7iJiftent, and Confiflent ac-
cording to other Readings, we may eafily deter-
mine which to follow, elpecialy if the Confiflent
fenfe agreeth with the moft ancient Authoritys,
whether they be Copys or Citations : To this I
may add, that when the ConfiruUion and Inter^
pretation on the one fide are Natural and Eafyy
on the other fide Forced and Conftrained: where
the leadings on one fide are ancient and well
Jupported, on the ether doubtful^ and fuJpeSled:
where on one fide from a Natural Conftru(5tion,
and the moft Juthentical Readings there arifeth
a Natural and Confiflent Interpretation, and an
Unnatural and Inconfifient fenfe is owing to a
forced Conftrudtion, and uncommon Readings on
the other^ the T^le is plain j and thefe fliort Ob-
fervations are fufficient to put an End at once
to the whole Arian and Socinian Scheme, efpe-
cialy, if frpm the Scriptures it be carried on and
ap-
The life of the Fathers, g^r
applied to the Earlieft Fathers of the Church ;
and then there will appear a perfect Symmetry
and Proportion between the Scriptures^ and that
Uniform Profeffion of the Faith built upon them^
which the Church hath ever held fafi and invio-
lable againft all Oppojition and Innovation what-
ever.
And thus the fejife of the Primitive Writers
confirmeth that of the Scriptures^ not only as
they may be prefumed to know the DoUrines of
the Churchy and all thofe ^ things, -which are mofl
furely believed among us^ but as thefe DoBrines do
neceflarily rife from thefe l{ides of Interpreta-
tion : and as the Fathers agree to this fenfe of
the Scriptures^ we fhould without the Father Sy
that is, if their Writings had never come to our
Hands, interpret the Scriptures to the fame fenfe,
if we took them only, and underftood them in
the natural way of an Eafy unftrained Con-
ftrucStion, founded on the beft and raoft Au-
thentic Readings; efpecialy when this fenfe
made the Scriptures Confijient^ and the fenfe our
jidverfarys put upon them, maketh them incon-
Jiflent with themfelves in refped: to thofe places
particularly, where the fenfe on both fides is
agreed in, as namely in the "Vnity of the God-
Head.
When, I fay, the Fathers agree with the
Scriptures accordmg to thefe Rules of Interpre-
tation, I do not mean, nor intend, that all their
Expo/itions and Interpretations are agreable to
thefe Rules; For they often fall into Figurative
a Luke 1. 1.
and
34^ The ^rg. from ^lleg.^Tjp.
and Allegorical Interpretations, and therefore
we mult diftinguifli between the DoBrtne they
teach, and the 1)fe and Application^ they make
of any PafTages in the Scriptures : In their Fi-
gurative and Allegorical Explications ^t\\Qy are not
declaring the DoSlrines of the Churchy but are ^
only drawing %)fes from fome^ efpecialy the 7}'-
pic al a.nd Htjflorical parts o£ the Scripture : and
they did not mean, that thofe Scriptures them-
Jelves were meerly Figurative and AUcgoricaly but
they took them and underftood them firji in
their plain and Htflorical fenfe, as to the Fa(5ts,
and Expreffions, and then they allegorifad upon
them according to the Richnefs and Luxuri-
ance of their Imagination. So that with them
the Allegory is not the proper and determinate
fenfe, but only the hjlrublion and Improvement^
they draw from thofe feveral parts of the Scrip-
ture. This diftinguiflieth the Allegorical ivorn the
Typical parts : The Typical having always a cor-
refpondent Completion, where the fecond fenfe is
Literal; whereas the Allegorical are quite the 7^-
verfe^ where the firjl fenfe is Literal^ and the fe-
cond Figurative only.
This by the way is alfo a full Anfwer to all
thofe, who pretend the FaB:s^ efpecialy the Mi-
racles recorded in the Scriptures are only Figu-
rative^ Typical., or Allegorical; but they may as
reafbnably deny the Truth of ajiy FaBs record-
ed in any Hiflory-, and I would obferve, that,
whereas they make the Miracles of our Lord
meerly Typical^ and aHegorifc them to a Spiritual
Meaning and Effect, Types tnemfelves both in
Terfons and Things are real FaBs^ tho' Figurative
and
Interpretations anfwered. 34.7
and J^lative in thQit Jigni fie ation^ fb the Killing
of the PaJJover was as real a Fa^ as the Death of
Chrifl; and Jllegorys femblably are formed upon
Types as well as upon other Fa^s^ where the
FaB is frfi acknowledged, before the Allegory is
made.
From hence likewife we are furniflied with
an Anfwer to all thofe Figurative Explications
of the great Articles of our Faith relating to
the Birth and Sufferings and Death and J^efur-
reBton of our Lord, to the Truth of his Eternal
T^lation^ that He is realy the Son of the Fa^
ther, and of ally that He hath done for our iSa/-
vation: Thefe are all explained away in EiFedt,
by fome^ who deny the Divinity^ and by others
who deny both the Divinity and Humanity of
^y^r//? our Saviour, whereas all ^/;^^ Points are
ftridily to be received, as fo many Htjlorical
FaBsy and Affertions delivered by God Himfelfy
and not to be underftood as fo many Figurative
Expreffions, znd Allegorical Conveyances of
InfiruRion and Improvement to our Minds.
It is eafy enough to diftinguifli between a
plain and tropical^ a literal and figurative fenfe :
When our Lord calleth Himfelf a ^^Door and a
^ Fine, the fenfe is Figurative: when He faith
*^/ «/72 the H^ay^ the Truth and the Life^ the fenfe
is Figurative and Allegorical: when ^i? is called
the SonofGoDj and the Anions of his Life are
recorded, thefe are «// to be taken in the plain
accuftomed Literal meaning of the Words, and
it is as unreafonable to turn them to ^Tropical
«JohnX. 9. ^ XV. 1,5. cXIV.6.
^48 Myfterys to he U7ider flood as
lenfe, as it is to take Him literaly for a Door or
a Vme^ and his Dtfctples for the Branches.
1 have laid it down for a Foundation, that
in the fame way, in which we are taught to con-
ceive and to fpeak of God and \\\s Mtributes^
we muft alfo conceive and fpeak of all the
Tubings of Go Dj which no Man knoweth^ but the
Spirit of Go Dy and therefore they are taught,
7iot m the Words which Mans Wtfdom teachethy but
which the Holy Ghofi teacheth. Concerning God
and his Attributes we are aflured that in Him-
/e/f 2Lnd his FerfeBtons He is Incomprehenfible. For
altho' He is truly Powerful^ Wife and Good agrea-
bly to our bell and completeft Notions of
{joodnefsy Wtfdom^ and Power^ yet He is Jo in a
manner tranfcendently different from ivhat is
Goodnefjy Wifdonij and Power in the highelt Rank
of Created Beings, above and beyond all Degrees
we can imagine, where the highefl Degrees are
but {Jo many Limitations and ImperfeUions with
refpedl to that Glorious Being, who is Infinite
and %)nbounded in his own Effential Excellence
and Perfedlions. For all Power is weak which
is not TJniverfalj and all Goodnefs deficient which
reacheth not to every thing, and^owr Goodnefsy
tho' it could reach to every thing elfe, even to
the SaintSy yet extendeth not unto thee^ 0 God-,
and all Wtfdom is Jljortfighted which is confined
within the Verge o^ Human Speculation, and
Human Adtion : nay Wtfdom^ Goodnejs and Power
are imperfed: with regard to their Extent, tho'
movmg in the larger Sphere oi Jngelicai Intclli^
^ PfalmXVI, 2.
geuces.
the T^hine Attributes are. 34.9
genus. And therefore, fo tranfcendent is God's
Glory, that we can conceive of Htm^ and ex-
preis his Attributes by way oi' Analogy and Re-
iemblance only, not as He is tn Himjelf\ but as
we are any ways able to apprehend Him. This
Analogy^ tho' it cannot rife unto it, doth yet
exprels the greateft Ideality : That God is what
He is in Efince and PerfeUion more truly, realy
and fiibftantialy, than we, or any of his Crea-
tures are.
For to inftance in his Ponder, which after the
utmoft ftretch of our Imagination is belt con-
ceived by its wonderful EtFedts; What is the
PoTver of any Created Being either in IQnd
or Degree} In Degree it is Nothing i in K^nd
it is totaly dtftinB, as the Great Creator and
his Creation differ from the Artificer and his
Sphere : and yet when from thofe Natural
Powers^ which can do fomething^ we look up to
that Pojver^ '•' who can do every things and confider
what He hath done, we have then attained to
the belt Notion, we can frame of a Real and
proper Porver^ tho' infinitely fliort of its Tranf-
cendent Greatnefjy as it is in the A/mighty.
Since then we have no other way of concei-
ving and expreffing the Divine Nature and At-
tributes^ than this of Analogy and Refemblancc,
which Himfelf hath chofen to reveal them to
us J and fince in all his other J^evelations, He
fpeaketh in the fame manner, applying and ac-
commodating them to our primary Notions and
Conceptions of things, we are therefore to re-
« Job XLII. 2.
ceive
3 SO The Analogy applied alike.
ceive and underftand whatever He hath reveal-
ed concerning Himfelf^ and his TranfaHwns with
Mankind, as To many Truths pofitively ajferted
by Htm^ that the FaUs are B^al^ as the Manner
is Incomprehenfihle.
When therefore it is revealed^ that Chrtfi is
the Son of God, we acknowledge the Truth of
the Relation to be J^al^ as between Fathery and
Son among Men-, but becaufe the Son muft be
Eflentialy of the fame Nature with the Father^
and the Divine Nature and Ejfence is ever One^
therefore the Son^ tho' He maketh a DiftMPer-
fon^ is neverthelefs not divided from the Father^
but ever One with the Father and the Holy Spi-
rit : So again. Begotten fignifieth as real a Com-
munication of Ejfence, as among Men^hut when
apphed to the Father and the Only Begotten Sony
we cannot underftand it grofly after the man-
ner of Men, but we believe the Generation^ that
is the Eternal Communication of the Divine Ef-
fence to be as real^ as the manner is incompre-
henfihle.
In all thefe J^velations^ the fame Analogy pre-
vaileth, as is ufed in conceiving, and exprefling
the Dwine Attributes, which we cannot con-
ceive, but in thofe fubflttuted Notions, which
God Him felf hath ufed to convey them to us.
Taking the Language therefore in this Jna-
logy, and underftanding the Words, which the
Holy Ghofi teacheth after this manner, there
ariieth an exadt Analogy or Agreement of Faith
alfo thro' all the feveral Articles relating to
GoDj and our T^demption.
This
OfTerfon and Intell. ^gent. 5 5-1
This I have in fbme meaf'ure explained al-
ready fo far, as it concerneth the %)mty of the
GoD-Head, and the Plurality o£ Perfons in that
Unity, taking Perfons there for three diftindt
Subjijiencys in the fame One 'Undivided Effeme
according to the feveral Property of their diffe-
rent fubfifting. All the Confufion, and Contra-
dicStion about this Subhme Myftery arife from
reafoning after the Manner of Men, and taking
Perfon in the ftvidt Human acceptation for a
diftindt Individual intelligent Agent , as three Men
are three Perfons divided from one another, who
know not each others Thoughts, no Man
knoweth the things of Man, fave the Spirit of a
Man that is in him: whereas to fliew the Diffe-
rence, and that our Reafonings will not hold,
we are afTured, that no one, but the Spirit of God
knoweth the things of God: both of the Father
and the Son, and this Spirit of God is there-
fore, tho' a difiinB Perfon, yet One GOD with
the Father, and the Son.
To make Perfon and Intelligent Agent firiBly^
and convertibly the fame fo, as to conftitute ib
many Individuals as there are Perfons, is to ar-
gue both fal/ely and fallaciou/ly irom Human^o-
tions to Divme, and to make the Perfons of the
GoD-Head to fubfilt, as Human Perfons do, as
if^ becaufe there is but One God, One Divine
Being, therefore there can be but One Perfon,or
if more Perfons, there muft be fo many Indivi-
duals. But if we fpeak Abfolutely of God there
is properly no Perfon at all to be confidered:
The GoD-Head it lelf, the Divine Effence is ne-
ver conceived, as a Verfon : Perfon is properly
a
5 5"^ Falfe arguing thence.
a facial and relative^ not an abjolute and folitary
Term : In the Goo-Head 2^ /^^ without the
«So« there cannot be the Perfon of the Father-.
the Perfonality is founded in the Relation and
Operations of the Father^ Son and /7o/y G^o/?,
whereby they are ^o diftinguiflied, that ^«« is
not the Other. The A^s are fome of thein/?«ca-
/i^r and diftinU : The Effenccy Subflance and Di-
f/w/Vy is common^ equals and the /aw/?.
As therefore the Father^ Son and Holy Ghofl
have the fame Attributes afcribed unto them
without any Limitation or Intimation o^ Higher
or Lower^ Mediate or %)ltimate^ and all the Di-
vine Worjhip paid, and all the Divine Attributes
afcribed unto the Father^ Son and Holy Ghofl do
terminate and center in the One True God, we
are necefTarily taught, while we acknowledge
every Perfon by Himfelfto be God and Lord^ that
there is only One God, and no other : the Divine
"Nature being thus communicated indivifibly from
the Father to the Son^ and from both to the Holy
Ghofl ; and when we are able to comprehend
Hotxi the Divine Nature fubfifteth, and to prove,
that the Great God muft exifl, as tve do, and
beget by Multiplication, as we do, then thefe
mighty J^eafoners may be heard, but till then,
all the Nonfenfe and ContradiBion is their owny
and if they will not keep it, they muft be con-
tent, when they have uttered it, to take it back
again to themjelves.
In the former Branches of this Difcourfe,
that we might interpret one part of Scripture
agreably to another, I have proved firft the
1)nity of the GoD-Head, next the DiflinBion of
Perfonsy
Our Method of arguing, 3 $-3
Perfons with the proper Divinity of the Father^
Son and Holy Ghofl both from the Old Teflament
and the 2<lerv. From JJaiab I have proved that
This One only and True God will not give bis Ho-
nour to another^ nor his Praife to graven Images :
From St Paul 1 have proved, that the Father
and the Son are placed as one Member of the Di-
vijion in GontradiftincStion to all the falfe Nomi-
nal Gods of the Heathen on the other fide of the
Divtfion^ and from feveral pregnant paflages I
have alfo (howed, th^t the Holy Ghofi is God,
equal and together with the Father^ and the Son^
and from all this 1 have inferred, as the Catholic
Church hath always done, that in the Divine
Nature, there are Three Perfons^ and One God :
That the Father^ Son and Holy Ghofl is the One
God revealed to us in the Holy Scriptures, as
firft Creating^ and fince J^deeming the World by
a Wonderful Oeconomy^ and Difpenfation of Love
and Mercy and Juflice in that full and abundant
JatisfaBion paid for the /«/ of Mankind, com-
prifing the whole Frame and Order oi^ Ademp-
tion from our Forfeiture in Jdam to our Refto-
ration in Chrifl.
But becaufe in thefe Sacred Difquilitions
what is comparatively lefs obvious and clear is
to be interpreted by what is evident, and uni-
verfaly acknowledged, I propofed, that accord-
ing to this Analogy of Faith, whatever is Funda-
mentaly laid down prior to any fubfequent Reve-
lation may be firffl conlidered, and then the fub-
fequent J^velation interpreted agreably to the
Former,
Ta
3 5*4- Charge of Metaphyfical
To this End I confidered /fr/?, What was r^-
vealed of God in general concerning his Nature
and Attributes^ and then fecondly^ What hath
been revealed more particularly with reference
to the Divine 0 economy and TranfaHions with
Mankind.
In interpreting thele laft points agreably to
the Divine Nature in general, I did not think it
neceflary to go over each of the feveral Attri*
hutes, but did rather refer all that need be faid,
to thofe three inherent^ and infeparable Proper tys
of the Divine Nature in our fiiil Conceptions of
it: namely^ the Unity, Indivifibility, and Eter-
nity-y and then, when we underftand what is re-
vealed concerning the Father, Son, and Holy
Ghoft conliftently with this Unity, Indivifibility
and Eternity, we have the true and full Analogy
of Faith in one View.
I meddle not with the Metaphyjical Nature
and Subfiance of the Father, Son, and Holy Ghofiy
nor do 1 enquire in what Metaphyseal manner
the Son deriveth his Being from the Father-.
Thefe Enquirys are vain and abfurd: they look
and infinuate, as if the Metaphypcal Nature were
different from the I{eal, and that the Son had a
diftinSl Being from the Fa^i&tr ,whereas we know
not any thing of the Metaphyjical Nature of
God, nor of the Divine Being, as He is in Him-
felf: There is truly no fuch thing as a Metaphy-
fical Nature, and the Term referreth not to the
Nature of any tiding it felf, but to ComQ peculiar
way of conceiving, and exprelling it. The
Scriptures have taught us to conceive and ex-
prefs the Perfonal Subfiftence of the Son and
the.
i
Terms dtfpro'vedy and retorted. 3 5-5'
the Holy Ghofi by the Terms Begotten and Proceed-
ingy and from thence we learn, that Father is
of None, that the Son is of the Father the E-
ternal Word, the Only Begotten : That the Holy
Ghofl is of the Father and the Son, as proceeding
from, and fent by the Father, and the »Sb« : This
is not a Metaphyfical Nature, nor a Metaphyjical
Manner; we beheve the Son is the Begotten of
the Father, but we prefume not to determine
in what Mamjer He is Begotten. This is altoge-
ther unknown and incomprehenfihle, and when we
venture beyond l{evelation, and thofe Concep-
tions God hath given us ofHimfelf'm the Scrip-
tures, we plunge our felves in an unfathomable
Abyfs : we talk confequently in the dark, and
determine erroneoully and prefumptuoufly up-
on thofe great and tremendous Myflerys which
are reverently to be believed and adored, not
lightly to be toflfed up and down upon xh&Tongues
and Pens of perverfe Difputers, nor canvafled,
and lifted by Scholaftic Subtiltys, and prophane
Oppofitions.
While our Jdverfarys charge us with thefe
Subtiltys, and cry out,that we iupport our Caufe
by a train of Metaphyfical Terms and abfira^-
ed Notions, they do themfelves retire to thofe
dark Retreats, and coVer themlelves under a
Cloud of Obfcure and Ambiguous Expreffions.
All their Arguments againft the plain and ob-
vious fenfe of the Scriptures, and the Catholic
Do(5trine built thereupon, are nothing but ^
fhew of Criticijm and Philofophy vroikGd up and
refined into Metaphyfical Speculations: On the
other hand we do not go about to eftablifk the
Z 2^ f J-
3 s6 How far to he ufed.
Catholic Faith by Metaphyseal Conclufions, or
Idiomatkal Obfervations : We are contented
to defend it againft the Argumentations of thofe,
who prefume to enter into and comprehend
the Manner of the Divine Exiftence, to define
what is pojjible^ or impojfible with refped: to
God, and argue, as li Exifience were the fame
in the Creator and the Creature; That is from
the Propertys oi" Created Being they argue to
IJncreatedj and apply the Terms oi Number^ Spe-
cies and Individuation in the fame manner to one
as the other. This we do earneftly oppofe, nor
do we take upon us haughtily to pronounce,
that ivhat is revealed in Fa^^ is impojfible in A7«-
ture. So far, as Metaphyjical Confiderations
bear any Analogy or Correfpondence to Divine
J^evelation^ we may apply them, as we do other
fubjlituted Terms to help us in our Conceptions of
the Divine Beings not to /peak Him as He //,
but as according to our beil Notions of Exi-
ftence, Being, Subjiance, and EJfence, we are ena-
bled by the Affiftance of his own JR^velation in
fome meafure to apprehend Him ; and there-
fore I have chofen to refer my felf to thofe three
Conceptions, which We necelTarily form of the
Divine 'Nature-, The IJnityy Indivifbility and
Eternity, as a J^le, to which all, that is revealed
concerning the One God muft be reduced, and
then interpreted agreably and confiftently
with it.
It is my Purpofe therefore in the remainder
of this Dtjcourfe to apply this 2^/^ more exacSt-
ly, not upon the Principles of Phikfophy^ but
on the furer Evidence of Scripture, and by that
Light
Unity y and Diftin&ion 3 5-7
Light to confider the Diftindtion of the Perfons
with regard to^ and as confiftent with the IJni-
ty, Indivifibility^ and Eternity of EJJence.
The Diftindion of the Perfons manifeftly ap-
peareth from the Offices and Operations afcribed
to Each : The Unity ^ Indivifibility^ and Eternity
from our firft Conceptions of the Divine Naturt
as dechired in the Scripture. I fliall not there-
fore trouble you with any Metaphyseal or Scho-
laftical Notions in fettUng the meaning and ap-
plication of thefe Words: Eternity I have fpo-
ken of before, and fliall only add upon this
confideration of it, that perhaps it is not to be
defined, as certainly it is not, as it is in it felf^
becaufe (b it is not to be conceived ^ and when
we have ftretched it backwards ^nd forwards in-
finitely beyond all Time^ we cannot fpeak of it,
but in th^ Language of Time; but this we may
alfuredly lay down, that whatever way of fpeak-
ing giveth us any the moft diflant Notion of a
Beginning to exiji^ or to Be^ fuch a Notion is as
full a Contradi&on to, and 'Deny^X of Eternity^
as any thing, that was made, and began to ex-
ifl in Ttme^ can be. 'Unity is oppofed to Num-^
ber^ and Indivifibility to all compound^ and extend'
ed Beings : Unity expreflTeth the Singularity, In-
divifibility the moft abfolute Simplicity of Beingy
and the one doth necelTarily fuppofe and infer
the other : For God is One in the ftri6teft No-
tion of Vnity againft all Multiplication^ fo as be-
fides Him there is no God ; He is fo One^ as to
fuffer no Divifion, and He is ever One^ and io
Eternal'. When in this 'Vnity we confider the
Divinity and Diftindion of the Perfonsy if we
Z 3 can-
3 5"8 taught hy the Scriptures:
cannot comprehend the manner, it is no J^e-
proach to our Underftanding, that we cannot
by our Rules of reafouing account for all the
Myfterys of the GoD-Head, of which we can
know no more^ nor any further y than what is re^
vealed.
And even here we are not left to colled: this
Unity^ Indivijibility ^ and Eternity from the Con^
ceptions we mult necelfarily have, whenever
we in applying our Thoughts to this great Sub-
jedl do think truly upon itj but the fame Scrip-
tures, which difcover the Relation and Di-
ftindion of the Perfons^ affert alfo the Unity of
EJfence^ and do therefore conftantly fpeak of
the Son and the Holy Ghofi as ever poffefled of
the entire Divine Nature and Attributes^ which
are truly and totaly communicated^ but can never
be divided. They are therefore diJiinU Perfonsy
tho' not feparate Beings. From hence I would
obferve by the Way, that Being and Perfon in
this I^evelation are not reciprocal Terms, as if
every Diftind Perfon were a Diftindt Being alfb.
It is fo indeed in Human Nature, but for that
reafon it cannot be fb in the Divine-, For the
pivine Nature is not like the Angelical., or Hu-
man^ a Species confifting of Individuals., and
therein therefore, if there be any Diftindtion
of Perfon Sy it muft be conj/fient with the Unity
of EJfefice,
In this Argument the Principles of ]{eafon af^
ient to the Voice of ]{evelation fo far, as J{eafon
can form any Conclufions upon it. For as ^a-
Jon aflenteth, that where the Divine Nature^ Ap-
f^llationsy and Attributes are afcribed, there
God
j^greable to Reafon. 5 5-9
God is truly declared, B^afon alfo concludeth,
that however the Perfons revealed are diJiinB^
the Ejfence is One and the fame^ and that tho'
the Perfons are revealed to be Three^ there is none
other God but One. And therefore as 1 have pro-
pofed thefe great Truths both according to
l^ajon^ and to l{evelation entirely confonant to
J^eajouy 1 fhall now confider the Unity and Di-
fitn^ion in another Jeries of faBs^ as they are
delivered in the Scriptures.
For tho' poflibly it might be conceded that
the Eternal Son is One with the Father, yet it is
harder to conceive that the Son Incarnate is One
in Unity of Ejfence with the Father : The Incar-
nationy poor Efi ate and (ufferings of our Lord have
always been the great F^ck of Offence. " Chnjl
crucified is fiiU to the Jews ajlumbling Block, and
to the Greeks Foolijhnefs. But fuppofing the Son
in his Divine Nature to be ever One with the
Father, the addition of the Human to hhPerfon
encreafeth the Myftery indeed, but cannot dijfolve
the Unity ; and all other ObjecStions from the
Poverty, Sufferings, and Death of Chrijl would
ceafe, if they duely confidered the two "Natures
united in his Perjon, and wliat is fpoken of Him
in Scripture under the feveral and joint Cha-
racters of God and Man, The Natures being
diJiiuB, and the Perfon the fame, fome Actions
flow from one Nature, and fome from the other,
and Jome from both: fome ate proper to the Hu-
manity^ fome peculiar to the Divinity, and fome to
his gracious and merciful Operation both as Goo
« I Cor. J. z^.
and
g ^o In Chrift two Natures:
and Man. We muft therefore carefuly diftiii-
guifh what is faid of both Natures feveraly con-
fidered, and vphat is faid of the whole Per/on^ in
whom both Natures are united. The Actions
proper to each are indifferently applied to Chrifi
Jefus., and thoje things are faid of the Son of
Man^ which are only true of the Son of God,
but therefore true of Chnfi Jefus^ becaufe in his
One Perfon He is both Gop and Man ; And fo
the Beautiful Conftrafi is unravelled.^ and the Dif-
ficultys rifing from the Different Natures are
reconciled: With refpec^ to his Divine Nature
Chrifi is the Lord of Glory., with refpecft to his
Human He fuffered and died., and becaufe both
Natures meet and are united in his Perfon., the
Apo^le fpeaketh properly^ when in this Chapter
of the Text concerning the Princes of this World
both Jews 2LiL[d Gentile., he faith, that li^they
bad know,n the Wtfdom of God in Chrifi Jefus^ they
would not have crucified the Lord pf Glory,
As Man he is faid to have redeemed us unto
God by his Blood : and thus redeemed we are the
^ Church of God., which He hath pur chafed with his
own Blood. The Property s of each Nature remain
feparate^ the JBions of each as derived from the
fame Perfon are indifferently affirmed qf either.
In fbme Inflances one Nature operateth alone^
in others both Natures are joyned in the j^Bton
as well as the Perfon : with reference to his Hu-
man Nature as ^ concirnin^ the Fkjh Chrifi came of
the 'Fathers., with refjjcd: to his Divine Nature
He is over all God bleffed for ever. Amen. In
f I Cor. II. 7. h Afts^^X. z8. c Rom* IX. j.
his
Unity of Terfon, 3 6i
his Divine Nature He is the ^Creator and %)p'
bolder of all things : in his Human He hungered
and thirfted^ and fuffered and died: In Both Hq
is our Mediator^ and hath obtained Eternal J^e-
demption for us '. As Man he fheddeth his Blood
for our fins', as God He faveth us. In his Hu-
man Nature He payeth down the Price ;; by his
Divine he raifeth it to an heflimable Value, As
our Mediator and J{edeemer He is polTefled of
both Natures, but the Perfon is the fame^ for
tho' the Natures be trvo^ there is but ^ One Me-
diator between God and Man the Man Chrifi
Jefus.
By this Method all that is faid ox Chrifi is per-
fectly agreable and Confiftent, and this plaia
and obvious Interpretation reconcileth all
leeming Contrarietys: What is faid o^tht Son
of Man is poffibly the main ground of all Op-
pofition to his Divinity^ and the Reafbn of
thofe feveral Hypothefes^ upon which the Na-
tures are confounded^ the Unity of his Perfon de-
nyedy by which his Divinity is explained away,
and his SatisfaBion diforvned^ and his EJfential
%)nity with the Father^ and the Holy Spirit fb
many ways difputed, and either in /?/«/« Terms,
or hy plain Confequence To flatly contradid:ed.
But this Interpretation anfwereth every different
Scheme, whether it be the Arian, Nefiorian^ or
Eutychiany or any other derived from them, or
from whidh they have been derived, and our
Blefled Lord's having aflumed the Human Na-
ture into the Divtne, marketh out indeed the Per-
4 Hebr. I. z, 3 b i Tim. II. 9.
3 6r Unity of the Son Incarnate.
fofiy but doth not at all impeach the Unity of his
E^ence. And fo I proceed to this point of the
IJnity before us, relating to our Lord with
the Human Nature now afliimed into the Di-
vine.
If therefore we can clear the Unity of Effence
with refped: to our Lord^ we fliall eafily anfwer
all other Objections to every part of that l^ve-
lation, which relates to the great Work of our
Redemption: What therefore our Adverfarys
make an ObjeBiony while they argue againft the
Divinity of our Lord from thofe Texts which
have a refped: to his Humanity , I fliall urge as
a Proof both of the DtJlinBion of the Perfons
from the Confideration of his Humanity^ and
of the Vnity of Effence from the Confideration
of his Divinity. And to this purpofe I do
plead,
That even to our Apprehenfion there can be
no ftronger Argument of the real Diftindion
of the Son from the Father^ than the Incarnation
of our Lord: The Myflery is inexplicable ., the FaB
is undeniable: We cannot fay that the Human
Nature cannot be joyned unto, and taken into
the Divine : for tho' the Divine Nature will fuf-
fer no Divijion, yet it will admit, as ofPerJona-
lity^ fo of the Ajfumption of another Nature into
x\\2it Per Jonality. Our Ignorance: the Limita-
tion and Weaknefs of our Reafon can be no
adequate F^le of rohat is pojjlhle and impojjible
With reference to the Divine Subjiflence.
The Son incarnate therefore is a diflinU Per-
Jon from the Father \ and as the Incar nation wtls
efjeded by the Holy Ghofij as for that reafon
His Tre-exiftence, 365
He is alfo called the Son of God, here is a Di-
ftindiion of the Son from the Holy Gboft, as well
as from the Father, Still the Perfons are diftinHi
the EJJence is the fame: and with regard to the
Son efpecialy, as in the Eternal Generation the
Subjlance is not multiplied; in the Temporal the
Perfon is more vifibly dtflinguijhed.
That the A>« had an Extfleme before He was
born of the Virgin^ the Arians allow, and the
Socimans are not to be regarded in the contra-
ry Opinion, (ince they do offer (iich man if eft
Violence to the Scripture^ and give us fo noto-
rious an Inftance how the whole Stream and
Tenour of the plaineft Declarations may be
turned into dired: contrary AlTertions: They
ought to Ihew, that they have fome previous
Grounds to conclude againft it either from
the Nature of the Thing, or other Declarations
relating to it, before they take upon them to
bend the Scriptures to their Conceits: They
Ihould be able to evince that the Pre-extjlence
of the Son is impojjible in it felf, and that our
Interpretations are contrary to all J{tdes of Con-
flruHion: and at laft they muft be able to prove
the Negative^ that our Lord had no Exijience
before his Incarnation.
Allowing the Pre-exiflence then, the Que-
ftion with the Arians is whether it be Temporal
or Eternal, I know, they will not call it in
T//w^, and yet they will not own it to be Etep-
nali But in this they only impofe upon the
World and themfelves; For tho' it be not Tem-
poral or in Time with regard to the Creation of
^he JVorldy but millions of Ages in any undeter-
nimed
564- He 14/ as not created.
mined point of Duration before, yet if it ever
had a Beginnings that is Taiitamount to what we
call Ttmej and the very fame thing, as if He
had been created in Time.
But the Scriptures give us no Intimation of
any fuch difkant undetermined Production,
much lefs of any Production in Time^ but fpeak
plainly of his Eternal Exiflence even in thofc
Texts which the Arians moft confidently ad-
vance againft it. Such as in ^xtVroverbs-, ^The
Lord pojjejjed me^ according to the Septuagint^
created me in the beginning of his Ways : and that
of the fecond Pfalm-, ^Tbou art my Son, this day
have I begotten Thee. For as to the Word [crea-
ted] in the Proverbs, befides the Propriety of
the Original oppofed to one fingle Tranjlation^
and befides xho, Probability of a various Lection
from the Greek Verb, which lignifieth to pojfejs-y
the word [created] is often ufed where ^.Natural
produ^ion or Generation is intended, and even
here it is explained, *= Before the Hills was I
brought forth, ^ I was Jet up or anointed from Ever-
lafling. As to the Forms of fpeaking I have ob-
ferved elfcwhere, that we cannot fpeak ofEter^
ni^ but in the Language o^Time. In that way
of^fpeaking what is faid to be in the Beginning
without a Connotation of fome fpccial Time is
underftood to be from Everlajling. Thus when
we read, ^ In the Beginning God created the Hea-
ven, and the Earth, this denoteth the Beginning
of Time to us, or that j£ra, which commenced
a Prov. VIII, iz. b Pfalm II. 7. c Prov. VIII. 25. rf v. 23.
e Gen. 1. 1
at
Eternaly begotten. :^6s
at the Creation i and when we read, =» In the Be-
ginning was the Word, the following Claufes
fhew, that as no Time is denoted, the meaning
is from Everlafiing. ''For the Word was with
God, and the Word was God. ^ The fame was
in the Beginning with God. The like may be faid
with reference to that other Expreflion. '' This
day have I begotten Thee : where without any Con'
notation of Time^ or reference to any manifefla"
tion of Him to the World, Eternity is fignified,
and the Expreflion is moft proper to point out
that great and Incomprehenfible Instant,
which doth ever fubfift, and never pafTeth
away, and proceedeth moft aptly from the
Mouth of God, with whom a ^Thoufand^ even
innumerable Thoufands of Tears are but as one
Day^ and is fitly apphed to Him^ who is the
"^fame Teflerday and to Day^ and for Ever, Where
any Time is pointed out by thh ExpreJ/ion^ the day
alfb is afcertainedy as where the Apoflle applieth
it to the ^Prieflly Office^ and to the sj^efur-
region of our Lord: but without any Time fpeci-
fied, it fetteth forth his ^ Eternal Generation as
in the Epiflie to the Hebrews^ the firft Chapter,
where of this Brightnefs of his Fathers Glory ^ and
exprefs Charader of bis Perfon it is faid by way
of fuperiority to the moft glorious Creatures,
' IJnto which of the Angels faid He at any Timcj
Thou art my Son thif day have I begotten Thee.
In Oppofition to all this, if it be urged
that in the Epiflie to the Coloffions He is called
tf John 1. 1, fcv. 2. c Pral.11.7. rfiPef. HI. 8. e Hcb.
XIII. 8. /v. 3. ^Aft$XIII.33. foHeb.l.2,3. iv.j.
Uhd
3 66 The Creator of all things,
" the Firfi-born of every Creature^ I anfwer, that
therefore He is not a Creature : there is a wide dif-
ference between being bortty and being created:
and the Firfl-born of every Creature lignifieth
his Birth before all Creation, ''For by Htm were
all t\imgs created: And it may fignify alfo his
Dominion^ and efpecialy his Sovereigty over the
Churchy as afterwards and in other places it
doth; Thus it lignifieth his Dominion^ for as
bis Firft-borny the Father maketh ^ Him highery
than the Kings of the Earthy and giveth Him "^ the
Heathen for his Inheritancey and the utmofl parts
of the Earth for bis Pojfeffion : Thus alfo his So-
vereignty over the Church, as He is the ''Head
of the Body the Church: who is the ^ Beginnings
the Chiefy the Firji-bornfrom the Deadytha.t in all
things He might have the Preeminence : but at the
fifteenth verle it lignifieth his uncreated Exiflence
before any thing was Created^ He being Himfelf
the Creator of all things : after all the Place m
the Proverbs anfwereth for itfelf, For it is Wif-
domy the Wifdom or Word of God that Jpeaketby
and not as an Attribute^ but Perjotialyy and the
Word or Wtfdom of God cannot be created: The
Wifdom is doubtlefs Co eternal with, becaufe necef-
farily included in the Divtne EJfence, Ever One
with the Father.
Thefe Difficultys removed,what the Scriptures
have delivered concerning the Sony and the
Holy Ghofl is an 'Unity and Eternity of EJfence
with the Father y depending upon this neceflary
« Col. 1. 15. 6 V. 16. c Pf. LXXXIX. 1-8. d II. 8. e Eph,
II. ir, xj. yCol.I. iS.
Affeclion
Confiftency of our *Do&rine, 3 67
JffeUion of the Divine Nature: that it is Indivi-
Jible^ and that it is One, The Principles of Hu-
man Reafon, fo far as they conftrain our JJfent
to the Bet7tg of a God, conjlrain it equaly to the
Unity ofEjJence alfb.
When therefore we hear the Scriptures fpeak
according to the true Conception and Convi^ion of
our J^ajon^ and Hill prefer ve the Z)mty of the
Divine EJJence while they reveal unto us the Fa-
ther^ and the Son^ and the Holy Ghofi^ we have
Juch an Authority ^juch a Dtre^ion iov underfianding
and interpreting this l^velation^ as muft be high-
ly fatisfadlory to usj when the keeping to this
Analogy of /vzi</> maketh every Article agreabky
and con/ifient^ and the departing from it leadeth
into manifold frror, Contradi^ion and Impojjihi'
lity. The Plurality of Per fans is a Poiwt of pure
J^velation : The 'Ow/^y of EjJence is no Metaphy-
fical drain or fubtilty^ but the plain unavoidable
Dilate of jR^ajon^ and therefore tho* there be
T/rff Perfonsy there is but ^«e God, becaufe
there is but C?/i« Divine EJJence: and this Do-
d:rine of the 'Uw/Vy of the Divine Nature is the
Dodtrine of J^velation as well as J^afon^ and
therefore a Plurality of Perfbns muft be con-
fiftent with it.
If I^eafon can affure us of any thing befides
the Exijlence of God, it muft afllire us of the
'Vmtyy and therefore /to Knowledge is moft
highly reafonable, which in difclofing Three
Divine Perfons difclofeth them fubfifting accord-
ing to their fevetal J^lations and Propertys in
in One and the fame Eternal EJfence^ and con-
ftantly
5 6S The Text i John, V. 7.
ftantly afferteth their Vnky, that thefe ^TTfree
are One.
Altho' I ufe the Words of St Johns firft E-
fiftle^ I do not lay the flrefs of this Dodlrine
upon them : however the whole Pajiage is contro-
verted^ thefe Words themfelves by many concur-
rent Tejlimonys have a peculiar Authority -^ there
is great reafon to conclude, they were read in
the Original Text, and are a genuin part of it,
and, notwithftanding they appear not in the
later Copyj, it is highly probable the whole verfe
was found in the old Vatican Exemplary upon
which the Complutenjian Edition was chiefly
formed *: The Claufe, I refer to, containeth the
fum and Jubftance of the Scripture Doctrine of
the Trinity y which cannot be expreffed m fewer
ot clearer Words-:, But it is not my purpofe to
digrefs into the Difpute of that celebrated paf-
fage, and I fhall prove the IJnity as applied to
the Ever Blefled Trinity from other places. And
firft,
I . The Unity of the Father and the Son as
Ever in the Divine , Now in the Human Nature
added.
The Son is called by St John ^the only begotten
Son, which is in the Bojom of the Father, even
while He was upon Earth, He is in the Bofom of
the Father : of the fame Divine Efence, ftill one
with the Father, after He had taken our Nature
upon Him: He doth fubffi then in the fame Ef-
a I John V. 7. * See the prefent Ep of Lichfield's Excellent
Letter to the moft learned Dr Bentley on this Subjcft. A John
1.18.
fence
Chrift One with the Father. 3 69
fence with the Father^ ever begotten by Hiniy and
ever indwifibk from Him^ according to his own
Declaration made to Ntcodemus^ ^No man hath
afcended up to Heaven^ but He that came down
from Heaven^ even the Son of Man^ which is in
Heaven. Tho' Now on Earth.^ yet fitU indivifibly
One in Heaven with the Father : The Son of Man
is faid to come down from Heaven^ becaufe the
Son of God came down, and took our Nature
upon Him and united it in his Own Perfon, and
for the fame Reafon, tho', as yet his Human
Nature had not been in Heaven.^ yet forafmuch,
as it was now united to his Divine Nature, He
calleth Himfelf the Son of Man ^ which is in Hea-
ven-. Tho' the Natures are Diver fe., the Per fon is
the fame: He is not two., but one Christ: and
with reference to the Father., the Perfons are
diftin^j the Ifence is the fame. For tho', as He
is the Sou of Man^ He acknowledgeth, ^My Fa-
ther is greater than /, yet, as He is the Eternal
Son of God He averreth, •= / and my Father are
One : well underftood by the Jews, who took up
ftones again tojione Him., for Blafphemy., as they
told Him, ^ becaufe that thou being a Man makejh
thy [elf God, as for the fame reafon they had
taken up "" ftones before to cafl at Him : and it
appeareth from the fecond Occafion, that for
Him to fay, / and my Father are One., and to
fay */ am the Son of God are Expreffions of the
fame Equivalence, fo explamed by Himfelf, and
fo underitood by the Jews i This is an unan-
a John III. i^ b XIV. z8. c X. 30. d v. 33. « VIII. 59.
/X. 36.
A a fwerable
3 7o Of the Mutual Indwelling
fwerable Argument, and (howeth in the ftrong-
eft and clofeft Terms, that the Son and the
father are One : of the fame Subftatice^ Power ^ and
Eternity according to that plain and pofitive
Aflertion, "" Verily^ verily^ I Jay unto you^ Before
Abraham vpos I AM. And no wonder, they
charged Him with Blafphemy., and went about
to Itone Him, when we find before this, that
they underftood, that to ^call God hu Father
rvas to make htmjelf equal with God, Then the
Jews fought the more to kill him^ becaufe he had not
only broken the Sabbath^ but faid alfo, that God
ivas his Father^ makttig him [elf equal with God ;
So that the Dodtrme of the Jewijh Church for
t/ie Unity and Co equality of the Son with the
Father is clear, the Unity being by them in-
cluded in the Equality ; and fo they underftood
his Aflertion of his Unity., or being one with the
Father.^ as is before obferved : For tho' Equa-
lity in Men fuppofeth no Unity., in God it ex-
prefl^eth the greatefi. For to be equal with God,
and to be God is the fame thing.
This Unity Himfelf exprefleth at other
times by his Dwelling and Being in the Father.^ and
the Father in Him., anfwerable to his Being in
the Bojom of the Father. This the later Greek
Writers called ^^cJ/jijcns-, underftanding by it
the Mutual Indwelling of the Father and the Son^
as exifling in Each other by an Infeparable Unity
of Nature: In this however they only exprefled
the fenfs of the Ancient Church, which, without
uling the Word^ did this way explain thefe Ex-
a JohnVm. 5S. ^ V. iS.
preffions
1
of the Father and the Son. 371
preffions of our Saviour : and they extended it
alfo to the Holy Ghofi of the fame EJJence with
the Father and the Son. This our Blefied Lord
firft allegeth as Explanatory of what He had
faid at the thirtieth Verfe, / and my Father are
One^ appeahng to his Works ^ That the Father is
in Him^ and He in the Father : Therefore they
fought again to take Him, for re-alTerting in
thofe Words what He had afTerted before : /
and my Father are One. Thus hkewife in Confe-
quence of this In-dwelhng our Lor^^telleth
Phtltp, v/ho demanded of Him, Lord, /hew us
the Father^ he that hath feen me, hath feen the Fa-^
ther, and how faijl thou, Jhew us the Father ? Be-
lievefl thou not, that I am in the Father and the
Father in me} and for this He appealeth to the
Words, which He fpeaketh, and to the Works^
that He doth : "^ The Words, that I [peak untoyou^
I fpeak^ not of my Jelf: but the Father, that dwell-
eth lii me. He doth the Works : and this miracu-
lous Evidence He therefore urgeth in the moft
earneit manner, ^Believe me, that I am in the
Father, and the Father in me, or elfe believe me for
the very Works fake : this is the only way oi fee-
ing the Father in his Words and in his ?ForJ^s : in
his Words, for our Lord fpeaketh not of Himfelf:
m his Works, which the Son workeih jointly with
the Father, in this mutual In-dwelling and IJnity
with the Father: ^ my Father worketh hitherto^
and I work: and then in Jullificationofhis call-
ing God his Father, and to afferr his Equality
j in Honour and Ejfence with the Father, He ad-
rtJohnX.3S. iXIV.8,9,10. c v.io. (iv.ll. e V. 17.
A a~2 deth,
37X -^nd the Holy Spirit
deth, ^ The Son can do Nothing of Himfelfy that
is without the Father, becaufe of this moft in-
timate Unity : The Son can do nothing ofHimfelf^
but what he Jeeth the Father do : for what things
foever He doth^ thefe alfo doth the Son hkewife. For
Inftance, '' As the Father raifeth up the Dead, and
quickneth them : even fa the Son quickneth whom
he will; and Judgment is committed more pe-
cuharly to Him, that becaufe of this Unity of
jiSiiony and Prerogative of Juftice ^ A// menjbould
honour the Son even as they honour the Father. Ap-
pofitely to the whole and according to the 7^-
jiimony of the Baptifi, *^ No Man hath feen God
at any time ; the Only begotten Son, which is in the
Bofom of the Father, He hath declared Him, by
his Word^ and by his Wor}{s from the Creation
unto the Ademption of the World : and thus
only it is, that he that hath feen the Son bath feen
the Father alfo, who dwelleth in the Son, as Father,
Son and Holy Ghofi dwell mutualy in each other, by
a fort of Commenfurate Circumfcription and Cir-
cumambiency, as it were, containing each other,
whom all the Vniverfe cannot contain.
Thus is the Father and the Son Eflentialy
united, and/o is the Holy Spirit with them^ even
with the Son, as well as the Father, even with^
the Son Now fubfifting in his double NatureJ
and therefore difiinB, as I faid before, from '
Both, as Each in his Perfon is from Other.
This Holy Spirit is called the Comforter, to
denote his Office^ and another Comforter, to de-
note more particularly the Difim^ion of his
« John V. 19. 6 V. ar, £7.213x5. dl.x%.
Per-
Effentialy united to Both. 373
Verjon from the Father and the Son', in thofe
Heavenly Difcourfes with his Difciples our Blef-
fed Lord calleth Him another Comforter^ for Him-
felf was at that time their Comforter upon Earth,
and is now our advocate in Heaven : but the
Holy Ghofi is now our Comforter unto the End of
the World. ^ I will pray the Father and hejhallgive
you another Comforter that he may abide with you
for ever. Again, '°The Comforter [ivhich is the Holy
Ghofi) whom the Father will [end in my Name : and
in the next Chapter, '^ But when the Comforter is
come^ whom I will fend unto you from the Father^
even the Spirit of Truths which proceedeth from the
Father., He Jhall teflify of me. The Holy Ghofi
therefcre, that other Comforter^ whom the Fa-
ther will give., whom the Father "wiW fend in his
Son's Name., whom the Son will fend unto them
from the Father, is effentialy united to Both., and
difltngujjljed alfo from Both^ proceeding from, and
being/^«^ by the Father and the Son.
This flieweth the Unity is not altered by the
Incarnation of Chrifl, and that the Scriptures
fpeak properly according to the Indivifibility of
the Divine Effence : and fo the Holy Ghofi likQ-
wife proceedeth ever., without being jeparated from
t\\Q Father and the Son: This flieweth alfb the
ViflinUion of Perfons in the Unity., efpecialy
as it is declared by our Lord now He had taken
our Nature upon Him: For He alone being the
Perfon incarnate^ the DifiinUion is hereby more
manifeft: of Him from the Father 2ir\6. the Holy
Spirit, and of the Holy Spirit from the Father
« John XIV. 16. b V, 26. c XV. 16.
A a ? and
5 74^ Tron^ed from fever al
and Him ; for He that is fent by the Father
and the Son muft be diftindi in Perjon from
Both: This DiftwBion I may fiim up in thofe
Words oi om Lord to his Difciples^ when forrow
had filled their hearts^ becaiife he had told them
of his Departure from them. ^ Neverthelejs 1 tell
you the Truth : It is expedient for you that I go a-
way : for tf I go not axoay^ the Comforter will not
not come unto you ; hut if I depart^ I will fend Htm
unto you. This Comforter.^ this other Comforter^
which is the Holy Ghofi, the Spirit of Truth: the
Spirit of Chrifi and of God, muft, tho" dtjlinU
in Perfouy be moft intimately united to Both.
And if any thing more be requifite, 1 may re-
fer to the former Deductions of thefe Points,
as they are placed in another View, to fhew
that the Scriptures fpeak fbmetimes EJfentialy
and fbmetimes Perjonaly^ by the one expreffing
the Unity., by the other fetting forth the Dt-
fiiiiBion. I fhall only add, that having mention-
ed the eiifjth Chapter to the J^omans to prove
the Om?itfctence of the Holy Spirit in that He
^maketh Inter ccjfion for usy I may here produce
it again to prove the %)mty of his Effence., and
the DifiinUton of his Per [on: in that paffage
both the Father and the Son are contained, and
the Spirit is exprefly named : For rve know not
what rvejhould pray for as we ought; but the Spi-
rit It felf maketh InterceJJion for us. '^ And He,
our Mediator J that fearcheth the hearts^ knoweth
what is in the Mind of the Spirit^ becaufe he maketh
Inter cejfion for us according to the Will of Cod : or
a John XVI. 6, 7. b Rom. VIII. z6. c v. 17.
rather
Tlaces of Scripture. q'js
rather maketh Intercejfton unto. God for us. This
is fpoken of Chnjl, and it is more peculiarly
his Office^ feeing ^ He ever liveth to make Inter-
cejfion for us, Chrijl is faid cvTvyx^dvHv to inter-
cede^ the Spirit is faid xjzs-i.^ivrvyxci^'siv, over and
above to intercede by his fupervening Grace with
t/jofe Groamtigs of a Pious Soul, winch cannot be
uttered. We know no Union more intimate,
than that of the [pint of a Man, that is in him;
but this expreffeth not (hardly in any refem-
blance) the Divine Unity. For the Spirit of a
Man is of a quite diiferent Nature from the
Body, and feparable from it : As yet it is inti-
mately 7i7iited in our BlcfTed Saviour only, and
will then only be infeparahly united to us at the
J^furretiion of the Dead: But in the Divine Na-
ture the Unity is Eternal, as the Subflance is In-
divijible. In us there is only an union : in the Di-
vine Nature alone there is unity. In the Con-
jun(Stion of Soul and Body there is only an
uniting of different Subflances in the fame Per [on.
In God alone, notwithftanding the DiflinHion
ofPerfons, the Unity is Effential, Eternal, Sub-
fiantial, Indivt/ible. With reference to the Son
the Unity is evident with refped: to his Eternal
Nature i and t\i\?,Umty is not dijfolved, but his
Per/on more dtflinguijhed by his Human; with
reference to the Holy Ghofl the Unity is alfo
evident, and the DiJlinSlion clear to all thofe,
who have fo much as heard, and do upon that
hearing believe, ^that there is any Holy Ghofl.
a Hebr.VlI.i5. l> AftsXIX. i.
This
37^ The Unity confiftent with a
This is then that Analogy of Faith which is
to guide us in underftanding and interpreting
the Language of l{evelation : the Unity of the
God- Head^ or that there is none other God,
but OnBy is the great Fundamental Article of
J^afon and Revelation : but when we find this One
God declared under the feveral Diftindlions of
Illation and Office^ and ftill the Unity afTerted,
even in the moft manifeft Diftind:ion, even in
that of the Son incarnate^ we do acknowledge
a Phirality of Perfons in the Unity of Effence^
and at the fame time avoid all Errors and Ab-
furditys oimore God s than One^ and of Nomi-
nal and Inferior Godsy and of afcribing the Di-
vine Name^ Attributes and Worjhip to a Creature.
That the Unity of the God- Head is accord-
ing to the Scriptures confiftent with a Plurality
ofPerfojis^ is evident from hence, that the Per-
fans revealed are truly DiftincSt, while the Namey
Attributes^ and Worfiip of the One God are e-
qualy afcribed unto them ; and however Men
may difpute concerning the Application of the
Name and IVorJhip^ as that the Name is Titular.^
and the IVorJhtp Jubordmate^ they can make no
Pifpute, where the Attributes are equaly afcri-
bed: For the Attributes are the EJfcnce of God,
and if we pretend to have any Conception of
Effence without Attributes., this is nothing but
an AbflraH Metaphyseal confideration o^ EJJence
in general ; but when we would conceive the
Divine EJJence.^ as difiinguijhed from all other,
we can conceive it in the Divine Attributes only;
fince then the Divine Attributes are afcribed to
"Three Perfons^ and the Divine Ejfence can be but
Oney
Tlurality ofTerfons. 377
One^ it necefTarily follows, that the Three Per-
Jons niuft fiibfift in One Ejfence^ according to the
J^velation which difclofeth Three Terfons^ and
at the fame time every where alTerteth, and
teacheth, that there is none other God, hut Onei
And therefore as it is the great Defign and Pur-
pofe of the Scriptures to alTert the Unity of the
GoD-Head^ and thereby to inftriid: Men in the
true Objed: of their Faith^ Worfiip and Obedience^
this Affertion of the IJnity is not intended to
exclude^ but manifeftly to include the Son and
the Holy Ghofl in the great Obje^ oi' Fatth and
Adoration.
To prove that the Unity of the GoD-Head
is inconfiftent with a Plurality or Verfons^ our
Adverjarys have alferted, that Per/on and Intel-
ligent Agent are reciprocal Terms., and that every
Perfon is an Individual: O^ Per finality as apphed
to Created i^nA Uncreated Intelligences^ as alfo of
Perfon, and Beings I have fpoken already, but
wherever the ObjecStion falleth in, it is proper
to refiime, and complete the Anfwer. I have
obferved already, that tho' we do not find Per-
finality applied to any, but intelligent AgentSy
yet that it doth not confift in that alone, and
however it is true with refped: to created Intel-
ligences^ whether Angels or Men, that Perfon
and Intelligent Agent are the fame., fo as to con-
flitute as many Individuals as there are Intel-
ligent Agents^ this is not true with rcfped: to
Uncreated Intelligence : Angels and Men are in-
deed fo many Intelligent Beings, and fb many
Individuals making up their fcweral Species : But
God is not a Species.^ nor can admit of Indivi-
duals
378 The Viv, Being horn/ Individual.
duals any further, than in this Notion, that
the Father^ Sotiy and Holy Gbofi are individualy
One: Diftind in Perfon according to their Re-
lation and Agency, but One only in Subftance,
and Eflence, and Attributes. The Divine Be-
ing may be called an Individual^ in Contradi-
ftindion to all Created Beings, but His moft
Simple Unity excludeth all Notion of Indivi-
duals, or Plurality of Beings^ tho' it admitteth
a Plurality of Per Jons. As to Internal Ads there
there is but One WtU in the Divine Nature: as
to External, but One Power however exercifed
by the Father.^ by the Son., and by the Holy Ghofi:
Appropriate Ads are fufficient to denominate
a Perfon: The Unity of Will and the fame At-
tributes and Power demonftrate, or point out
the Unity oiEffence. The Son is a Diftind Per-
fon from the Father ^ but if He be not One "with.
the Father in Will and Power and Eflence, He
is a different Being, and if a different Being
He muft be of a different Nature too : He can-
not be the Son., as the Son is underftood to pof-
fefs the vphole Nature of the Father., unlefs He
be of the fame Subftance and Attributes with
the Father. For Nature, which among Men is
Specific, is fo far the fame as all Men are par-
takers of it, but with regard to God the Efr
fence cannot be multiplied nor divided in theP^r-
fons without being dellroyed: The Human Na-
ture as Finite is derived to all Mankind from
the Beginning to the End of the World j but
the Divifie Nature, becaufe it is Infinite, cannot
be divided, and therefore, if in the Divine Na-
ture there is a Diftindion ofPerfonsy there muft
needs
The Terfons no Individuals. 379
needs be an Unity of EJfence: The fame may-
be faid as to the Manner of Siibfifting in the
fame EJJence, whereby the Perfons are Funda-
mentaly diftinguiflied, One as the Father^ an-
other as the Son, another as the Holy Ghofi.
The Manner we do not pretend io explain be-
yond what is Revealed: of the Facets we are
affured, and the (everal Adverfarys of the Faith
have run into their feveral Flerefys by endea-
vouring to explain it. They argue from Hu-
man Perfons and Human Exiilence to Divine:
from created Beings to uncreated Being, from
Individuals amons; Men to the fame in the Di-
vine Nature, and they would argue right were
it fo, that becaufe Individuals are diftind: Be-
ings, and fo many Intelligent Agents are fo
many Perfons, therefore in the Divine Nature
there cannot be a Plurality of Perfons, becaufe
there cannot be a Plurality of Beings, or Indi-
viduals. But let them firil try to fix the Prin-
ciple of Individuation even in created Beings,
and demonftrate, that Perfons muft fubfift after
the way of Multiplication and Divifion in the
Divine Nature, as they do in the Human, and
to fliew, that it cannot be, as we are taught,
and that it muft be, iis they fay, and they may
poffibly be convinced that their Conclufions are
as T^Jh and Blafphemous, as they are Weak and
PrejumptuQus. We are aiTured that Individua-
tion, whatever it be in created Subftances, can-
not admit of Divifion when applied to the Di-
vi?ie EJfence, and when we are aflured of the
Unity fo conftantly taught in the Scripture, and
that the Perfons there revealed are equaly Divine^
we
3 8o The Argum. a Priori applied
we do from the very Principles ofl^afon con-
clude, that thefe Three are One,
But this fliould not feem fb ftrange to thofe
efpecialy, who contend that the Being of a
God may be proved a Priori^ that is by fome-
thing, which we muft conceive diflinU from
Him, and antecedent to Him. This, how grofs
and contradidjory foever it may feem, if ftridt-
ly underftood, to fuppofe fomething before the Firfiy
will neverthelefs ferve to illuftrate and recon-
cile the Eternity of the Son^ and of the Holy
Ghofi^ with the Eternity of the Father. For if
the Father be Eternal in the moft abfolute and
proper fenfe, notwithftanding we are to con-
ceive yo/wejj/'iwg before Him^ the Son is alfb Eternal^
jiotwithftandmg in the Order of our Thoughts
we do neceffarily conceive the Father before
Him. This is all, I fuppofe, that is meant or
intended by the Celebrated Argument a Priori:
Not that any Necefftty adlualy exifted before
God, but that in the order and train of our
Thought we conceive a NeceJJlty oi Exiflence,
before we conceive the Bemg^ that exifteth : and
then upon more Jolid^ and not on this imagi-
nary ground we fay, that the Eternity of the
Son and of the Holy Ghofi is to our Apprehen-
fion altogether as confiftent with the Eternity
of the Father^ as is the Eternity of the Father
With the antecedent NeceJJity of his Exiftence. For
the Father is an AcStual Eternal Being, and can-
not communicate his Nature without his Eter-
nity, But this Necejftty is no Being.^ and can give
no Exiftence: It is meerly ^.fuppofition^ and*
one Necejftty may fuppofe another without
coming
to the Eternity of Son and H. G. ^ 8 1
coming at any End of fuppofing. I might en-
large upon this jirgument^ as it hath been late-
ly Itated to the World; but this is fufficient to
fhew, how properly it may be ufed'm Defence of
the Trinity^ lince the Exiftence of the Son^ and
of the Holy Gbofi, as fuch, is truly to be proved
a Priori: the Son from the Father: the Holy.
Ghoji from the Father and the Son^ but becaufe
of the Eternity, Indivifibility and Unity of the
Divine Nature, Both Co-eternal, and Co-equal
with the father.
The fum amounts to this. The Scriptures
have given us the moft true and worthy Con-
ceptions of the Deity ^ afferting the Unity and
at the fame time teaching us to adore the Fa-
ther^ i5o», and Holy Ghoft under the ISlame^ and
with the Worjhtp of the One True God, deriving
the Son from the Father by way of an Eternal
Generation, and the Holy Ghoft from Both by
way of Proceffion, in a full Communication of
the fame Nature, and a perfect Unity of Ef^
fence, diftinguifiiing them all along from each
other by their feveral Offices, and Ferfbnal O-
perations. So that in their Common Nature
we fee the Order o£ Illation, and in their Of-
fices and Operations we behold the outward
Diftind;ion of their Perfons; and by contem-
plating the Divine Oeconomy we have a view
of the whole Procefs, Agreement and Con-
fiftency of this T^velation in all its parts from
the firft Declaration of the One True God to
the fuller Difcovery of Him in all his Tranf-
adtions with Mankind^ a«d efpecialy iu the Re-
demption of the World.
It
gSx ^application to our
It is in this great Work, that the Divine Or-
der and Oeionomy do principaly appear, and as
the Counfel of Gop in this Purpofe of our 7^^-
demption was more and more manifefted, the
Offices and DiJiinBion of the Father^ Sony and
Holy Ghoft were Itill more clearly difcovered.
That this great Work fliould be carried on and
accomphjljed by Three Perfons of an Eternal and
Co-equal Effence is more, than we could pretend
to difcover : That it could be accompltjbed by
any of the higheft Rank of created Beings is
more, than we could prefume to determine-.
That is is jo accomplifljed^ as the Church teacheth
us, the Scriptures do declare : That it could be
efFed:ed no other way^ we may indubitably con-
clude: That thofe who refufe it in t/m way,
can obtain it in no other^ we are infallibly cer-
tain.
To conclude therefore I fliall addrefs a fhort
jipplication to our Adversary s and ourjelves.
I. Firft it may be proper for our Adverfarys
and all Oppofers of this DoBrine to refled:, and
confider cooly with themfelves whether they
are at Liberty to believe in thefe Points, as they
pleafe? whether the Arian and Socinian are e-
qualy fafe upon their feveral Schemes^ and He
that reje^eth a J^evelatton hath the fame Title
to the Favour of God with Him, that receiveth
it > Thefe Queftions are partly anfwered in the
fourth of thefe Difcourfes, and I would rather
leave any further Determination upon it to the
inward Thoughts and AfTurance of every Man,
that thinketh of an Eternal State ; But what-
ever is the Event to them, we may applaud and
com-
^d'verjarjs. ^heyendin 385
comfort our felves with this ftrong Confola-
tion, that taking the Propolitions in the plain
and obvious fignification of the Words accord-
ing to that Analog)^ in which the things o/God,
not only the more MyfteriouSy as they are ac-
counted, but even his Attributes are under Itood,
we 2LYQjafe at leaft, unlefs a Revelation oi 2. Con-
trary ^ or a different fenfe be equaly manifefl;
and fince all difference oi Faith and Opinion^ (if
that may be called Faith^ which believeth not in
the Name of the Son of God) anfcth from depart-
ing firom thefe Rules of Interpretation^ we have
upon this Conlideration alfo a very ftrong Pre-
fumption, if referred to the Judgment of in-
different people only, and upon the ftrid:-
eft Laws of Reafoning we have an Indubi-
table Certainty, that every Scheme (o differing
from a/, and each other is wrongs as they are cer-
tainly fo many different Hypothefes invented to
fblve thole Myjieriom Difficultys, which are con-
fefledly above our Comprehenfion.
2. Our Adverfarys may do well to confider
what I intimated in the beginning of thefe Dif-
courfes, that all their feveral Schemes tend to
one Common Pointy and like ijo many Linesy
however crookedly drawn, meet at laft in one
common Center ^ equaly ^denying the Lord, that
bought them.
According to the beft Judgment, I am able
to form, they terminate in the Mahometan, or
Unitarian Scheme, or elfe introduce Polytheifm
to the Scandal even of Mahometans themfelves.
« z Pet. II. I.
Let
384 Unitarian Scheme,
Let the Arians particularly confider, that, if
they do realy believe the Divinity of the Son^
by denying Him to be of the very Subfiance of
the Father^ they make two Gods^ or elfe, if they
deny his Divinity^ as moft certainly they do,
they are downright IJnitartans. If any fliall
think it hard to rank the Unitarians with the
Mahometans in this Article of God, let them
fhew the Difference^ and it will fall on the Ma*
hometan fide, efpecialy with refped: to the A-
rians and Socviians^ who acknowledge and re-
ceive the Scriptures. U?iitarians^ that rejed: all
"^evelationy differ indeed from Mahometans^ who
receive a ftrange fort of one, that is they receive
their DoBrines upon the Pretence of a Revela-
tion J but fo far as their Scheme is fupported by
them, they feem to approve the Mahometan
Notions of the GoD-Head, and not to be dif^
pleafed with their Alliance : However, as if it
were of fervice to their Caufe, we may remem-
ber, with what Pomp and Approbation we had
Mahometan Meditations and Devotions recom-
mended from that Quarter not many years
lince.
If the Arians and Socinians fliould ferioufly
not fufped:, that they are driving to the 'Uni-
tarian Scheme^ we may obferve neverthelefs,
how they agree with them upon their feveral
Plans to oppofe the Catholic Doctrine, and all
the while give no oppojitton to one another, unlefs
it be, that fome of the warmer and more open
blame others, who are more cautious and re-
fervedi if they do truly believe the Scriptures
to be the Word of Cod, they may compare eacli
others
Mahometifm. ^Ss
others Scheme with the Scripture^ and if from
thence they fliould endeavour reciprocaly to
confute their Oppofite Tenents^ and to over-
throw each others Platform^ they will difcover
whether their feveral ways of Interpretation
will then ferve to convince another, or to de-
fend themfelves.
Mahometifm it felf hath a mixture o£ Cbrijlia-
nhyy and the Dodtrine of a Trinity is not ob-
fcurely traced in the Ancient Philofophy : It is
not Platonifm brought into the Churchy but it
is an Ancient Traditionary Do6trine found in
the oldell Scriptures and derived into their
Writings. As delivered in the Old Teflament
and revealed more clearly in the Nerv^ the Do-
finne is full and compleat every way anfwering
the great End and gracious Purpofes of ^Z-
mighty God in the Difplay of his Attributes and
the Redemption of the World,
3 . Let us, my Beloved Brethren^ be ever, as
we are confident with our felves, receiving the
Holy Scriptures as the Oracles of GoD,interpreting
andunderftandingthemagreablytothat^Wogy
oiFaith^ which maketh them of one Tenour and
Confiftency from the Beginning to the End^ m
perfect and univerfal Agrement with the Church
thro' all Ages from the Jpoftles unto this Day .The
Fad: hath been abundantly proved by the La-
bours o{ Learned Men both at Home and Abroad^
but no where with more Learning and Glory,
than by the True and Genuin Sons, both Cler-
gy and Latty of this Church and Nation,
If we would perfevere in the Faith^ and keep
tha't^ which is committed to our Trufl^ we muft, as
B b St Paul
^S6 Conclufion.
St P<i«/ chargeth Timothy^ we mu^^ avoU pro-
phane bablmg^y and oppofittons of Science falfely fo
called^ which Jome profejfmg have erred concerning
the Faith; iince we are affured, that ^ if any
Man teach otherrvtfe and confent not to wholefome
Words-, even the Words of our Lord Jejus Chriji^
and to the Do^rtne, which is according to Godlinefs,
he is proud^ knowing nothing.
The way therefore to this Catholic Agree-
ment is to '^ hold faji the form of found words^ and
the ^ Faith^ which was once delivered to the Saints :
If we obferve thele Inftrudtions, and the reft,
which St Paul efpecialy fent to feveral Churches^
and gave particularly to Timothy and Titus^ we
fhall ^ know how to behave ourfelves in the Houfe of
God, which is the Church of the Living God : the
Pillar and Ground of Truth.. ^ And without Contro"
verfy great is theMyfiery ofGodlinefs: God was
manifejl in the Flejb^ jujitfied in the Spirit^ feen of
Angels^ preached unto the Gentiles.^ believed on in
the Worlds received up into Glory.
And therefore unto God the Son^ together
with the Father^ and the Holy Ghofi be afcribed,
as is moft due all Glory and Honour and Wor-
fhip: All Might, Majefty and Dominion for
Ever and Ever. Amen.
a I Tim. VI. 20, zt. 2 Tim. IL 16. b i Tim, VI, 3, 4.
c»Tim. 1. 13. «/Judev. 3. e i Tim. III. 15. / v. 16.
SER.
(387)
SERMON VIII.
Preached June 5-. 17x9.
I Cor. II. 14.
Becaufe they are Spiritually
dijcerned.
^c^^g^(iHF.SF Words in their near-
er and more remote Con-
nediion give us the T^afofiy
why the Natural Man receiveth
not the things o/God, neither
can he know them. He receiveth
them not^ becaufe in his NatU'
ffl/ State, and according to the Principles of Na-
tural Science he is indifpofed to believe them:
He is rather prejudiced againft them, and they
are foolijhnefs unto him : As he receiveth not the
Things of God from a Natural Indifpofition,
neither can he know them, becaufe they are Sptritualy
B b a dif-^
3 88 Of the Natural Man
difcerned: There is a Natural Limitation of his
Knowledge, which reftraineth it from extend-
ing to them : and there is a Natural Blindnefs
in his prefent eftate, which hindereth him from
difcerning them. With refpedt to the limitation
of our Knowledge it hath not entered into the
heart of Man to conceive ; with refped: to our
Natural J3lindnefs, it hath not entered into the
heart of Man to believe them : with regard to the
firft we could not know them, becaufe no Man
^notveth the things of God, but the Spirit of God :
with reference to the fecond we cannot believe
them, nor when revealed can we know them in a
faving manner, becaufe they are Spiritualy dif-
cerned.
From hence alfo we may coiled^ the Reafbn
why the Jpoflle taught thefe thitigs not in the
Words, which Mans Wtfdom teacheth, but which
the Holy Ghofi teacheth, comparing Spiritual things
with Spiritual, becauje they are Sptritualy difcerned.
There are feveral fenfes, in which both An-
cient and Modern Writers have explained what
is meant by the Natural Man; but as fbme of
them are forced and conceited, and none of
them, which differ from the Scriptures, true, I
fliall mention only thefe three, which the Scrip-
tures give us, in as few Words as I can.
I. Firft the Natural Man is fometimes ex-
prelTed by the Carnal Man, and then thefe
Terms are reciprocal, the Carnal fignifying no
more than the mere Natural Man : In this fenfe
the Jpojile ufeth the Word Carnal in the ' next
« I Cor. III. I.
Chapter]
and the Carnal Mtnd. 589
Chapter oppofing it to Spiritual^ where by Car-
nal he doth not mean the Lufls of the Fhjky but
only the Natural Man in this his Natural Itate
of Infirmity, and applieth it to thoih Chrifiiam
whom he calleth Babes in Chrifi^ as being led a-
way with partial Aftedions to their Teachers,
and not yet arrived to a ftate of Perfection.
2. Secondly^ By the Words preceeding the Text,
the Natural Man is intended to denote 'the in-
ward Frame and Conjiitution of the Mind, without
any refped: to the grofs and Carnal Appetite ^ fo
that by our meer Natural Powers we cannot
know the Things of God : even the hidden IViJdom^
which notie of the Princes^ or Wife Men of this
World knew^ thofe things, which eye hath notfeen^
nor ear head : Thefe are beyond the Ken of our
Intelle^ual Powers, which can neither difcern
them, before they are brought near, and difco-
vered to us,nor difcern them afterwards further,
than they are difcovered. Thefe are the Deep
things of God. Our Underftanding feeth not
into them, but God hath revealed them unto us by
his Spirit.
3. Thirdly^ the Carnal Mind is ufed to figni-
fy the Jinful Lufls of the Flejhj without any re-
gard to the Natural flate of our IntelleUual
Powers: as in the eighth Chapter to the l^mansy
"" where in fetting forth the Oppofitton between
the Flejh and the Spirit^ the Apoftle teacheth us,
That they., who are after the Flejhj do mind the
things of the Flejh: That the Carnal Mind is En-
mity with God, and therefore to be carnaly
a E^oin. VIII. 5, 6, 7.
B b 3 minded
590 The federal fenfes in
minded is Death. And thus in defcribing the
depraved State and miferable Condition of the
J^atural Man before his T^egeneration.^ he wri-
teth Chap. II. to the ^Epbefiansy if we fupply the
firfi verfe from the fifth.^ as he pafleth from the
fecond Perfon to the frji, fpeaking fometimes to
them apart, fometimes including Himfe/f and the
Jems, and fb I fiiall lay the whole Paflage be-
fore ydii, j^nd you being dead in Trefpafes and
Sins hath He quickned. Wherein in timepafiye
walked according to the Courfe of this World, ac^
cording to the Prince of the Power of the j^ir, the
Spirit, that now worketh in the Children of Difobe-
dience : Among whom alfo we had our Converjation
in times pafl, in the Lujis of our Flejh, fulfilling the
Defires of the Flejh and of the Mind, and were by
'Nature the Children of Wrath, even as others. But
God, who is rich in Mercy, for his great Love
wherewith he loved us, even when we were dead in
Sins, hath quickned us together with Chrtji.
This then is the Natural Man according to
the LuJis of the Flejh and the Defires of the Mind:
fometimes the Jpojile alludeth to the Weak and
Infant ftate of his Converts j fometimes to the
Natural Limits and Defeats of our Intellec3:ual
Powers, but oftener to the Corruption of the
the Heart and Defilement of the Mind, and
in this fenfe the One is promifcuoufly ufed for
the Other.
Where then they are reciprocal, the Carnal
Mind is indifferently ufed to denote the Natu-
ral Man : As when with refpedt to the Body
a Ephef. II. Ij tj 3, f .
^lone
which they are under flood. 591
alone St 'Peter telleth us, ^AU Flejlj is grafs ; and
again the Soul, meaning by it that Animate and
living Principle, which we have in common
with the Beajis that peri/h^ fometimes impheth
the Carnal, or Bodily part of" Man^ as when
he faith, that in the ° Ark few ^ that is eight Souls
were faved: For Alan is denominated fometimes
from his Flejh and Body^ fometimes from his
Sou!^ ov the Animal part: and fometimes the
Term Carnal is applied to his Natural and In-
telleBual Powers, as the WtU is byajjed and the
'Dnderjlanding d arJ^ened by Lujl a-nd Pa ffton; But
how varioufly fbever the Term is applied to Soul
or Body^ the Lujls themfelves are always af-
cribed tOj and expreffed by the fenfual Appetite^
and the grojfer part of our Nature: they are
emphaticaly called the Lufls of the Flejh, with
refpecSt to their prevalence it is, that the Mind
it felf is called Carnal^ and fo the Carnal Mind is
Enmity rvtth God.
To apply thefe Expo^tions, The Natural Man
mentioned in the Text by the meer Hght of
his J^afon cannot knorv the Things o/God, and
the Carnal Mind immerfed in Flejhly Lufts can-
not relijh nor receive them : The Natural Man re-
ceiveth them not^ becaufe not being propofed ac-
cording to the Maxims o^ Philofophy^ nor in the
Pomp of Oratory^ they are Foolijhnefs unto him:
Things, which by his meer Natural Light he can
neither underftand nor account for: Upon this
ground, " Chriji crucified is to the Jews ajiumbling
Block, and to the Greeks Foohjhnefs. And the
« I Pet. I. 14. b III. xo. t I Cor. I. aj.
Car-
^<)x Method of the ^pofl. Teachings
Carnal Mind is not in a Difpolition to receive
them, when propofed, nor to continue in them,
when profeired : if in its Infancy it hath been
inftnidted in the School o^ Chrifitanity^ it doth
not, when it is afterwards corrupted, hke to
retain them. Thefe are ever the true Prin-
ciples o^ Infidelity in not receiving them: of J
Herefy in contradicting them, and of Jpojiacy
in departing from them. So evidently do Jpo-
fiacy^ Herefy^ and Infidelity fpring from the fame
bitter I{poty and flow from the fame corrupted
Fountain.
Our Natural Incapacity to know the Things
cf God 1 have abundantly (hewed in feveral of
thefe Difcourfes : I have alfo difcourfed at
large concerning the NeceJJity of a I\evelation
both to declare the Will of God, and to enforce
the Obligation of his Laxvs : And further, that
as we cannot attain to a true Knowledge of
God and his Attributes without T^velation^ there
are befides feveral great and Myfieriom Points,
which can be known by 'Revelation only : It is
with refpe(5l to theje efpecialy, that the Jpoftle
fpeaketh in this Chapter^ and thefe are thofe
Things of God, which, above all others, are Spi-
ritualy difcerned.
As by conlidering the Analogy of Language^
and the Analogy oi Faith ^ I have endeavoured
to lay down fome l^les of Interpretation agre-
able to the Apofile's manner of Teachwg, I fliall
in this Difcourfe for a Concluflon of the IVhole
examine the feveral Heretical Schemes now pre-
valent among us, and compare their Way of
Difcerningy and jfudgi?igy and Teaching thefe
Things
and of our Difcerning, 395
Things of God, with the Method ujed by the
jipoflle^ and foUoned by the Church.
For if theje things cannot be J^orvtt nor re-
ceived by the meer Natural Mar?^ becaufe they'
are Spiritualy difcerned^, there is, and can be but
one uniform and confifient Method of coming to
the Knowledge oi them, and this is oppofed to
Human Wtjdom and Human J^nowledge both as to
the SubjeB that is treated of, and the Language
it is treated in. The SubjeB: is the JVtjdom of
God, even his hidden and Myjieriom Wijdom^
very different from the IVtfdom of the World-.
The Language is not that Excellency of Speech^
which the Grecian Orators and Phtlofophers affecSt-
ed, and the Apojile'^ Preaching was not with en-
ticing Words of Mans Wifdom^ but in the demon-
fir atton of the Spirit and of Power ; That our Faith
Jhould not fi and in the Wtfdom of Men, but in the
Power of God. The Things are great and glorious^
but the Language is plain, and the method unaf-
feHed, the Periods are not laboured nor ambi-
tious of any Ornaments but what rife from the
greatnefs and importance of the SubjeB. Which
Things /ilfo the Apoftles fpoke not m the Words
which Man's Wifdom teacheth, but which the Holy
Ghofl teacheth, ^Since therefore they were not
taught, we muft not judge o^the Things of God
according to the Principles and Maxims oi Hu-
man Science, but according to thofe 'Revelations .^
which are given us, concerning the Divine Na-
ture and Attributes, and we muft receive them
not according to the Figurative Schemes and
Language oi' Human Wtjdom, but according to
thoih plain AlTertions of Fail delivered in the
Scrip-
3 94^ The Totnts propofed.
Scriptures. This is the only fure way of pro-
ceeding, and the Things of God are then truly
difcerned and judged oF, when Spiritual things
are compared with Spiritual^ and every part of
Revelation is received in a fenfe agreable to, and
conliftent with all the other.
It will be proper therefore to confider the
Toints propofed, and the feveral Methods of
Teaching them, the Dificultys arifing on both
fides, and the Conjequences neceflarily following
the Genuin DoRrine of the Churchy and the feve-
ral Schemes o£ thofe who have departed from it.
I . For the Points propofed, they have been
mentioned already, as they are contained in
the great SubjeB of the jipojlles Difcourfe,
which he calleth the hidden Wtjdom, or the Wif-
dom of God in a My fiery : even the Eternal Pur-
pofe and Counfel of God for the J^demption of
the World, and in Confequence of this, the
Opening and dijclofing to us the Divine Order and
0 economy in the Manner and Method of its Ac-
complijhment by the Father^ Son^ and Holy Ghofi.
We might never poftibly have feen fo plain-
ly this Difim^ion of Perfons in the Eternal and
Ever Glorious GoD-Head, had Mankind conti- j
nued in a ftate of Innocence and Perfection: '
This manner oi DifiinUion by their feveral Ope-
rations in the great Work of our J{edemption^ it
is certain, never could have appeared; But as
the Fall was fbrefeen, and the DiflmBion not
obfcurely pointed out at the Creation^ which
was afterwards more fully difcovered at the 7^-
demption of the World, the clearer J{evelation of
the Father^ Son^ and Holy Ghofi in the J^demp*
tion
Two Revelations. 595*
iion of the World will ferve to teach us, how
infalhbly to interpret and difltnguijh the fame Per-
Jons Co-operating in the Creation.
In the Scriptures there are two diftind: J^eve-
lations : One relating to the Being and Attributes
of God with regard to his EJfence alone, and
containing alfo the whole Duty of Man with re-
•gard to Natural /{eltgion^ as Contradiftinguifli-
ed to that, which from the Nature of its Sub-
jedt is more ftridly, and peculiarly called 7^-
vealed^ and is for the moft part alfo antecedent to
it. This J{evelatton refped:ing Natural J^iigion
was made firft to the Patriarchs from the Begin-
ning of the World: Afterward to the Children
of J/rael under Mofesy and the whole Succeffion
of their Prophets; only we muft obferve, that
all thefe J{evelations were joined and accompa-
nied with feveral Branches of hftituted J{eii-
giony as o^ Sacrifice s^ as high as Adam: of the
fame again, as high as Noah: o^ Circumcijion gi-
ven to Abraham^ and the whole l{itual Law to
the Children of Ijrael: In thefe the Unity and
PerfeHmis of the Divine Nature are clearly re-
vealed., and the Divine Worjhip and Honour are
rigoroufly rejirained and ajferted to the One True
God, and this Divine TJutty, PcrfeElions and Wor-
jhip are as ftrongly afferted in the New Tejla^
ment., as under the Old.
The Other is what we do ftricSlly and more
peculiarly call l{evealed /{eligion., fuch as We
could have no Conception of without a J^vela-
tion, nor any Conception further than what is re-
vealed. This is that Counfel of Cod fo often men-
tioned.
39^ The fir fl of Natural Religion,
tioned, ' Which Eye hath notfeen^ nor Ear heard^
neither hath it entered into the Heart of Man to
conceive by any other Means : even the wonder^
ful^ and amaT^ng Work of our T^demption.
Tht firft of thefe JR^velations aflifteth, and
corred:eth our Natural Eighty and convinceth
our ^eafo?i^ that Thus it mufi he: That there is
an Eternal firfi Caufe of Infinite 'PerfeSiion. The
fecond openeth a Scene otherwife entirely fliut
up from our View, and informeth us, Horvrve
Jiand in our prejent Condition with refped: to
God : Horvwc ^ve forfieted^ and Horv we are re-
Jiored: And when Natural l^hgion in our prefent
State would prove our utter ^uin and Condemna-
tion by Reafbn of that Obligation^ we cannot per-
form^ and of our Incapacity to fatisfy for the
Violation of it, this other T{evealed teacheth, in
what manner we are enabled to difcharge the
Hutys of it, and upon what Terms we are ac"
cepted in it.
So that if Revealed l^ligion be confidered
only as an Help and Jjfijiant to Natural^ as we
cannot in this depraved eftate difcharge the
Dutys of Natural J{eligion^ and when we have
tranfgrejfed^ as ^ none can redeem his Brother^ nor
give ranfomy nor make agreement unto God for him.
It ought in this View alone moft thankfully to
be received, and all the Inftituted Parts of it
fhould be confidered not only as Helps and Mo-
tives to our Duty, but moreover as Means of
Pardon and I{econciliation for our Offences.
a I Cor. II. 9. b Pfal. XLIX. 7.
From
of Inftituted Religion. 397
From this mention I have made of Inftituted
J^eligion^ I would not enter into any Debate con-
cerning the Preference^ or into any Comparifon
between that and Natural^ in point of Excel-
lence or Obligation: There is indeed no ^oniy
nor Foundation for fuch a Difpute, and thofe,
who fet one in Rivalfliip as it were, againft the
otbevy do nothing lefs than endeavour the De-
flruUion of Both.
Ic is true the Inflitutionj'o£l{eligion are to be
confi'dered as Means to the End : Of tjiemjelves
they are of no Jignificancy or value^ but only as
they are ordained of God for thofe good and
gracious Purpofes, to which He hath appointed
them : If The End they were appointed to pro-
mote, were only the PraSlice of Moral Dutys^
is it indifferent^ whether they be obferved or not ?
If Moral Duty J may be more perfectly perform-
ed by the Objervation of them, than without^ even
then the Obfervation would be neceffary: For
our parts we embrace them, as great Helps in
the Difcharge of our Moral Dutysj and are far
from prefuming, that we can difcharge them
as well without as mth the Ufe of thefe Means:
Baptifm engageth us under a j^oiv of Faith and
Obedience : and the Supper of the Lord ratifieth
and reneweth that Voiv^ as often, as we receive
it, and fo far, from a due Confideration and Con-
fcience of our l^ows, they are helpful to Morality;
But let us not be led into a Miftake, the PraBice
of Morality is not the only End : The la/l and higheft
Concern of Man '\% his chiefeft and moft proper
End^ beyond which there can be no other ^ and to
which all our Actons fliould be dtre^ed: In this
fenfe
398 Of the Means and the End,
fenfe the VraUue of Morality it felf is only a
Means to the End : and all Inftances oi Faith and
Obedience are the fame'. It is true^^/*^ £>/^ o/f^g
Commandment is Charity out of d pure Heart and of
a good Confcience^ and, as the jpoflle addeth, of
Faith unfeigned'. And the End of the Law is Obe-
dience', But the End o^ Charity and Obedience^
what they are ordained unto, that is the proper
End of all a Mans AUions and Endeavours. The
End of Man therefore with refped: to his Maimer
is the GJory o/God, to which he fhould direcSfc
all his FhouqJHs and A^ions^ and to rvhich God
however will ^afir^^ them, and make the jEt'i/ as
well as Good^ the 6i««^r as well as the Saint con-
tribute to his Glory j for he will be glorified m
alii for tho' it is our Eternal Happinefs to
promote his Glory., It is not in our Power to
defeat it. The End of Man with regard to Him-
Jelf is his own Salvatiott, and by intending the
Glory of God we purfue ^o^A Ends at once and
intend the Salvation of our Souls alfo. The
Means to thefe are Obedience to God's WiU^
however manifefted, and the Performance of
thofe Conditions, whether of a Moral or Poji-
fitive Nature^ which He hath required: In this
view the Dutys of Natural J{eligton^ thus confi-
dered as Means to an End, do then, when they
are joined with the Means appointed by J^e-
vealed Heligion^ become Accepted of God, and
thro' thofe Means EffeBual to attain their End.
For the Injiituted Dutys are not only Motives
sind Means to the Pradice oi Morality., but are
alfo Inftrnments of deriving God's Grace upon
a I Tim. I. y.
our
Tofitive Inftltufions 3 99
our 5oa//, to ■purif'i us from Sin as in Baptifniy
and to apply the Seal of Pardon thro' the Me-
rits of Chrifl s Deathj as in the Lord's Supper,
This is a fhort and full, not a tedious and par-
tial Explication of this Matter j This is the
whole Truth without any Mifreprefentation, or
fetting one part of our Duty at variance with
another : In this the great Goodnefs and Mercy
of God appeareth, in the Pardon of oiu Sins ^
and Acceptance of our imperfeU Obedience. If
this be not the true State of the Cafe^ why then
let Men ftand boldly on bare naked Foot of Na-
tural Religion alone, and put their Salvation as
they muft do, upon the full Performance of all
the Dutys of it without the Tranf^rejjlon of any i
and if they have Tranfgrejfed^ and if in their
befi Anions there be found any Flaw or Infirmi-
ty^ let them plead their Meuits^ and challenge
their J{ewardy or claim their Pardon at leaft up-
on fuch l^eparation., as they of themfelves are
able to make for their Offences; and this upon
due Confideration will fhew a Chrtflian the Ob-
ligation and Importance of thofe Pofiiive Inflitu-
tions the two Sacraments of our B^ligion.^ by which
the Inter efls of Morality are not only promoted^
but the great Bujinejs of our Salvation alfo molt
furely conduHed.
Having touched upon this Point I would
take fbme Notice of the Pretence that the End
being more noble is therefore preferable to the
Means: And fo it is, when ufing the One be-
comes inconfiflent with, or unneceffary to the Pur-
fuit of the Other. Where this is the Cafe of Po'
fitive Injiitutions^ we may prefume, that God
hath
400 How 7tecejjary.
hath repealed them ; fo far, as any Interfering
can be fuppofed between the Means and the End^
there the Means maft give place, and in fuch
Cafes our Lord hath taught us to prefer Mercy to
Sacrifice : The Po/iCive Precept muft give place,
if it fliall fo fall out, that the Work of Mercy
will be neglected, (hould the Pofitive Precept
juit at that jundure be obferved: But yet fo
far, as Pofitive Inftitutions are confidered as
Means to an End, there is a rm/?rof^/ Relation,
and Refped: of Each to Other ^ and a Man may
as reafonably hope to attain his End by neg-
led:ing the proper Natural Means, as by neg-
led:ing the Pofitive, which God hath appoint-
ed, and thereby made necejfary to the End. In
the Purluit of Common Ends there is a great
variety of Means, and every Man may make
choice as he pleafeth, and change them as
often as he pleafeth for others, which he finds
or imagines to be better adapted. But to
Chriftians God hath made his Inftitutions ne-
cefTary to the great End they have in view,
and they cannot ordinarily attain it any other
way : The two Sacraments which Chrijt hath or-
dained in his Churchy whether they were chiefly
ordained for the fake of Morality or not, are
generaly necejfary to Salvation^ that is, where
they can be adminiflered according to his Infti-.
tution, and are not negledted upon Principle or
Contempt: Well then, the Means are ordained
for the End ; therefore^ what follows^ why there-
fore regard not the Means : for either they will
defeat the End, or the End may be obtained
without them : But is this good Confequence ?
What-
Toints of Natural Religion 401
Whatever may be the Cafe of meer outward
VrofeJJiony which is altogether DeJlruBive and
Vain^ the Obfervation of the Means hath in all
other Points been ever thought the fureft and
moft natural Courfe to the End.
But befides thefe Points of exprefs J^vela*
tion and Command there are alfo fome other,
which relate to Natural J^ligion and are in-
cluded in our Natural Apprehenfions of the
Divine Being. I fliall mention but two: The
Omnifcience particularly the Prefciencey and the
Omniprefence of God.
I . And firft for the Divine Omnifcience parti-
cularly as it refpedteth the Prefcience of Futurity^
and the Contingency of Human Anions.
The Socinians and Pelagians^ do deny diredt-
ly, as the ftridt Predefiinarians are charged by
Confequence to impeach Gods Foreknowledge
oiContingences '. Theje falling into the Dodtrine
of Fate ^ and Thofe into that of Chance-, Thefe
taking away the Liberty of ABion by Necejfityy
and 'Thoje by Contingency^ as he, that adteth Con-
tingently adteth with no more Liberty^ than he,
l\i2Lt2idiQi\\hyNeceJfity: But to illuftrate Bothy
there are Others^ who in the grofleft manner
do deny the Divine Prefcience^ and they proceed
upon the loofe Atheiflical Scheme^ lupported by
the Socinian way of Difcourfing upon this Sub-
jedl, which may ferve to fliew the Socinians the
^fe that is made of their Dodtrine, and indeed
the Connedtion between them is fb clofe that
Confuting the One will be a Confutation of the
Other alfo.
C G With
40X Diffutedhj thofe who difpute
With regard to the Divine Attributes we
might indeed exped: that every SeU which call-
eth it felf Chrijiiany doth receive and acknow-
ledge them in one Uniform and Confifient fenfe
with the Church : For this is Natural ^eugiony
tho' fixed by J^evelation^ and Natural is equaly
tht Religion o£All: o^ thofe efpecialy, who be-
lieve the Scriptures : Difference in thefe Points
fheweth thefe two things : firft the Inability of
our l^afon to fix the jull Conceptions o£ Natu-
ral J^ligion, or to rcfolve fuch Queftions, as
belong to the Attributes of God : Jecondly that
for want of Comprehending, how thefe things
can be, the Adverfarys are as ready to difpute
and deny the Myjterys oi Natural J^ligion^ as of
Hevealedy and their Miftakes are owing to the
fame Caufes in both : For their I^eafon is in the
Dark, when it fearcheth into the Myflerys of
Omnifciencey and they are are not able to recon-
cile the Eore-knorvledge of God with the Contin-
gency and Liberty o£ Human Anions.
But all this is arguing juft as in other Myfte-
rys they do, from the Method and Limitation of
Human Knowledge to Divifie ; whereas if they
did truly confider, that God's Knowledge is
Infinite and therefore Incomprehenfible both as
to the Manner and Compafs of it, they would
never argue againfl the Divine Prefcience necef^
farily concluded in Omnifcience upon any Diffi-
cultys arifing from the Freedom of Alans WtU
or the Contingency of his Anions.
If we were not able to clear up the Myfte-
rys of Omnifcienccy yet we depend not, as in
other Myfierysy upon Divine J^velation only, but
upon
Revealed. Omnifcience, 403
upon the Conclujions of l^afon alfb in the Cafe
before us, and as to the prefent ^eftion we are
more afTured upon the Principles oi Natural 7^^
ligion, that God is Omnifcient, than we can be
that his Prefcience reacheth not to ContingenceSy
or is inconiiftent with the Ltberty o^ A^ion-, It
is therefore both very unphilojophical and abfurd
to deny the Divine Prefcience^ which, if it be
any kind o^ Knowledge ^ is evidently included in
Omnifcience: or rather, becaufe there are no
Degrees^ nor Succefjion^ nor Progrefs in the Di-
vine Knowledge, it is, as I (hall fliew, the fame
with Omnifcience. The Impotence of our Rea-
fon, and the Scantinefs of our Knowledge is
no more an Objed:ion to this than to any other
of God's Jttributes^ and tho' in our way of
thinking it fliould appear that Prefcience in us
would be inconfiftent with the Contingency and
Liberty of AcStion, yet this is no Argument,
that it is fo with God, unlels the J^le and Com-
pafs of His Knowledge were alfo the fame with
Ours.
1 fhall juft offer fome fhort StriBures there-
fore upon the ObjeSltons in this arduous Point of
the Prefcience or Omnifcience of God.
By Omnifcience without extending it, as we
ought, to Numberlefs Worlds, and therein to
all Natural and Moral Agents., how many kinds
of them foever there be, we commonly under-
ftand the Knowledge and Foreknowledge of God
relating to this World, and the Ad:ions and
Affairs of Men from the Beginning to the End,
upon the Scheme of Natural l^ligton only, tho'
in Revealed we find an Intercourfe and Com-
C c 2 munication
4.04 Gojy's Tif'efcience of
munication oi Jngels^ both Good and Evil with
Men. And fo far as the Heathen have taken no-
tice of this Correfpondence we mull refolve it
into fome Traditionary T^evelation.
But if by Omnifcience we only underftand the
Knowledge of every thing, that hath been, or
now is tranfadted in the World, we contradt it
to narrower Bounds, than even Human Know-
ledge is confined to j For in Human Knowledge
there is ^Jort of Prejcience according to which
Meafures are taken, and Laws are framed for
promoting the Happmefs^ and preventing or remov-
ing the Miferys oi Community s^ and by which al-
/b Private Men provide againft the Future in
their Domeflic Concerns.
However in the Scheme of Natural J^ligion^
it is agreed by all, who own a God of Infinite
Perfe<$ions, and beheve his Providence., that
He is not only Omnifcient^ and that this Omni-
fcience is not only maniftjied^ but that it is alfb
necejpiry in the Order and Government ot the
World^ and that Prefcietice particularly is re-
quired in the Method and Adminijlration of his
Providence.
This Prefcience comprifes the J\nowledge of
things Future^ as Omfii fcience comprehendeth
altogether things Pajl^ Prejent^ and to Come:
And it is this IQioivledge of the Future^ which is
principaly intended, forafmuch as all I\nowIedge
of Pafl and even Prefent, is too late for the
Guidance and DireUiori oi Human Affairs^ and
to exclude the I^nowledge oi Futurity is in efFed:
to exclude Providence it felf, which in the very
Name^ and Notation of the Word implieth a Fore-
Contingences nece/fary, 405"
fght and Provijion; and becaufe this Knovoledge
among other Subjects, hath a fpecial refped:
to the Anions of Men, it muft therefore take
in Contingences, fuch, as Human Anions are ;
therefore to deny God's Foreknowledge of Con-
tingences and to deny any Foreknowledge at all
is thefame thing with refpedb to Events depend-
ing upon Moral Agents ; and to fay, that God
knoweth Future Events without knowing the
Train of Caufes, which fliall produce them, is
ftill more hard to conceive. The Event is as
Contingent as the A^ion, and in the ordinary
Courfe the Contingency of the One dependeth
upon the Contingency of the Other. For it is
the Adion, which maketh the Event Contin-
gent, otherwife as in Natural Caufes the Efted:
would be Uniform and Sure.
But befides thefe general Conliderations,
there is one fpecial Evidence of God's Fore-
knowledge reaching to all Contingences, which
is, that in the Courfe and Adminiftration of
his Providence He oftentimes overruleth the
Anions of Men to an Iffue contrary to their
Natural 'Tendency : By this means efpecialy He
bringcth Good out oiEvil^ and thorough this Su-
perindendency and Command of all Events^
the wifeft Counfels and the greateft Strength
arc defeated by the wcakeft Inftruments: the
bell laid, and beft executed Defigns fail of
Succefs, and, what is more remarkable, pro-
duce a quite contrary EffecSt. This might be
proved, as things of this Nature require, by
an Indu^ton o^ Particulars collected from Hifio
ry both Sacred and Profane^ for tho' the Sacr ■
Cc3 Wrb.5
4-0^ and frovediy the u4dmtniflrat .
Writers are not confidered in this Argument
as infptred^ yet they may be ufed, as of Equal
Credit^ as True in their J{elations^ and ^.sjufi in
their l{emarks^ as any other. But for this In-
duUton I refer to thofe, who have made it, and
to the Books themfelves from whence the feve-
ral Fad:s are extracSted ; and then it will ap-
pear, that tho' ordinarily fpeaking, '^ Without
Counfel Purpofes are difappointed-y yet in an Ex-
traordinary way, ^ The Lord bringeth the Counfel
of the Heathen to nought^ and maketh the Devices
of the People of none EffeB^ andcafteth out the Coun-
fel of princes. But the Counfel of the Lord flandeth
for every and the Thoughts of his Heart to all Gene-
rations-. ^ There are many Devices in a Mans
Hearty never thelefs the Counfel of the Lord itJhaU
fland, Man ad:s, as he pleafes, according to
his own Counfel and Devices j but God feeth thro*
the rohole Courfe and Progrefs of all his Defigns^
and giveth fuch iXjTurn and DireUion to them
as defeateth the Counfel of the Wife, and
difappointeth the Expectation of Men ; and
furely it is not a Declaration unbecoming the
j^lmigbty^ when He faith, "^ My Counfel Jhall
fiandy 1 vpill do all my Pleafure, This He cannot
perform, unlefs He hath all Contingences in
his VieWy and all Events in his Power. What-
foever Men defign, or howfoever they a(5t, the
Event fheweth that It is direded by God, and
the Courfe of our AUions flieweth, that they
are entirely Free^ while they produce an Effe^y
which neither their own Nature led to, nor
a Piov. XV. rt. h Pfal. XXXIII. lo, ii. c Prov. XIX. ii.
rfIfa.XLVI.io.
the
of his Tro'oidence. 407
the Jgents defigned : For tho' He conducSteth
our A&ions to his own Piirpofe, yet He doth
neither by his Fore-knorvledg6 neceffitate, nor
by his Interpojition conftrain us to adt in that
particular Manner, but we do freely propofe
the End^ and chufe the Means for its accom-
phfliment; but when we have ad:ed, as we
pleafe, and our jiUions confidered as Natural
or Moral Means fhould have a Correfpondent Ef"
feB^ He giveth what Evenly He pleafeth to
them. This clearly accounteth for the Freedom
of our ABionsy notwithftanding his Fore-know-
ledge^ and from the Htflory of his Providence we
may learn, that no Contingency can defeat his
Purpofi^ or efcape his Knowledge-. His Prefcience
is eilabliflied upon undeniable Fadts, and if we
cannot reconcile it to our way of Thinking
and Arguing, we may remember that his ^ow-
ledge is infinite^ and his Wifdom Incomprehenjihle^
as St PWcryeth out in Raptures upon the Con-
templation of it. ""Hovp unfearcbable are his
Judgments^ and his Ways pafl finding out ? How-
ever, what is evident in FaB-, we may defend
in J^afon fo far at leaft, as to (hew, that we are
not qualified to determine upon what we can-
not underftand, and that the Schemes of thofe,
who deny the Divine Pre/cience SLtcfome of them
Blafphemousy and all of them Falfe,
Becaufe we are not able to folve all §lueflions
relating to thefe Points we are not therefore
to deny them : There are many Doubts of meer
Curiofity^ and 'tis endlefs travelling in the Mazes
« Rom. XI. 3 J.
of
4o8 Confiftent with the
of FreewiUy Neceffityy Liberty and Contingency,
How we a6t with Liberty^ when our Anions are
forefeen, would be unanfwerable, were our
Actions determined^ as well as forefeen, which is
the Confequential Objediion to the Vredeftina-
rian Scheme. But Prefcience no more affedieth
our Actions or manner of Adding before^ than
the Knowledge^ that we have fo A(5ed, affedieth
them afterwards. Here is a Series of Acftions,
which are beheld all at once, either in ProfpeB,
or in J{etroJpeB : no feries of Ad:ions fa/i is af^
fedled by the the J{etrofpeB, nor is any feries of
Actions to come affedted by the Projpeii. It is
only taking a vierv of them altogether as they
^^z'fi 3^5«, or: J}j all be, and He, that by way of
Prophecy fliall Advertife us, what Jhall come topafs
in the latter Days, no more influenceth the E-
vents, than the Hifiorian, that recordeth them,
for things do not come to pafs, becaufe they are
forefeen, but therefore they ^yq forefeen, becaufe
they fhall come to pafs -, To fuppofe an Adtion
done without being forefeen leaveth us at per-
fed: Liberty, and to fuppofe the Jame Action
forefeen detradteth nothing from that Liberty,
iince it would have been fo done after the fame
manner, if it had not h^Qw forefeen.
But further we form wrong Notions of God's
Knowledge by likening it too ftridtly both in
Manner and Meafure to qur Own. His Know-
ledge groweth not, nor encreafeth, as Ours
doth, for then it could not be Infinite. It ad-
mitteth of no Addition or Progreffion any more,
than his Eternity admitteth of any Succsffion of
ttiges-^ o% Tears^ot Moments. The Adtions, that
are
Liberty of AElion, 409
not Tf/, God feeth, juft as ^He calleth thofe
thingSy that be not, as though they were. In his
J^ovoledge^ as in his Eternity there is Nothing
Future^ and Nothing Vafi : It is Prefcience with
refpedi to mj , whofe Anions are called forth in
Order oiTime^ but it is I\norvledge with reference
to God ^ the High and Lofty One^ that mhabiteth
Eternity^ and his Prefcience is the fame with his
adlual Beholding : Man, while God feeth hoiv he
will and doth a6t:, hath as perfect and convinc-
ing a Confcioufnefs of the Liberty^ wherewith he
aReth^ as of his JBions thcmfelves j and it will
be a ftrange Conclufion, that God cannot /or^-
fee them, becaufe Man is ConfciouSy that they are
Free.
The ObjeHion is ftill weaker from the Mi-
putenefs and Circumftances of Mens jiclions,
and full as abfurd, as it would be to fuppofe it
more difficult to do fmall things than great -, or
more properly to fuppofe any Difficulty at all.
For, " IS any thing too hard for the Lord > Is it
any wearinefs or labour to Him to exert either
his Knowledge or his Power,
Having (aid this in general with regard to
the Sociman or Pelagian Tenents, I fliall obferve
more efpecialy upon the Atheiflical Scheme,
that thofe g^eat Men of Parts and Penetration
deny God's Prefcience- of Contingences for thefe
Weighty and Philofophical Reafons. Becaufe it
cannot be demonjlrated: becaufe tt is impofjiblet
becaufe it is not neceffary to the Divine PerfeHions:
and becaufe it is incompatible with the Liberty of
0 Rom. IV. 17. b If. LVII. 15. c Gen. XVIII. 14.
AcStion,
4-1 o The Athetftical Scheme
Adiion, which I have fpoken to already. All
this is true with refpedt to their Material Gody
whofe Intelligence^ that I may fpeak Contingently^
may pojjibly not be Infinite^ and whofe IQiowledgs
perhaps may be very7/w«i7, perhaps fmaller tha.n
their own : It is indeed impoffible, that fuch a
God fliould know more than a Creature^ and
that Beings which created Nothings may likewife
know Nothing at all ; and I am very fure, it can-
not be proved from his Compofition^ that he is a
God of Knowledge. Neither is it neceflary to
the FerfeUton oi fuch a Divinity to/brefee Contin-
gences^ whofe whole Perfection is the Eternal
Necejjity of Exiftence under fuccejjlve Modifica-
tions of Eternal Matter and Eternal Intelligence
mixed up with a Life that is not Eternal^ but ftill
flitting from one Portion oi Matter to another.
The Prefctence of fuch a Deity can no more be
demonfir^tedy than his Omnipotence^ and while
thefe Demonfirators pretend to prove, there is
no Divine Prefcienee of ContingenceSy they do at
the fame time prove in their way, that there is
no Prefcienee and no God at all.
That a Divine Prefcienee of Contingences is
not demonftrable from the "Nature of the
Things is very true, that is, if they know what
they mean, when they talk fb magiflerialyy and
amufe ordinary 'Readers at every turn with the
Nature of the Things the Things being Contin-
gent is no Medium to demonftrate, that they
are foreknowable ; and the Impoffibility, that
Contingences can be foreknowny may then be
demonjlratedy when they (hall be able to demon-
firatey that there is no God, or what cometh
much
in this Toint conftdered. 4-1 1
much to the fame thing, that if there be Any^
He muji be fuch a One as Theirs^ which is hardly
fo good^ as being jiich a One as Themjelves^ fince
upon their Principles, as they make Intelligence
dependent upon Matter^ they cannot prove,
that there are any reafonableBQings befides Men
in tht World, nor can they prove, that Man is
reafonable^ but by FaSi: when they fliall be able
to prove themfelves to be reafonable Beings frorii
the Nature and Conflitution of the Mnd^ and can
truly tell, what Thought and J^eafon are, and how
far Matter is capable of them, they will then
have overthrown all their own Hypotbefes and
Demonftrations.
But fome Foreknowledge however is allowed :
The God whom they hsLvefet up ^ foreknow eth m
general for inftance, that Man will a6t as Man
according to his Naturey]vi^ as Plants will grow
after their Kjnd., and not only fb, but for cer-
tain reafons very convenient for themfelves,
they indulge unto their God a Foreknowledge
more particularly, that every Man will aB ac^
cording to his Conflitution and Completion ^ which
with them is to ad: alio according to Nature :
This is a fort of Foreknowledge^ which if we
take it in general, every Man may be pofTefTed
ofj thus qualified at leaft, that in the main Man
will ad:, like a T^eajonable Creature : but in Fad:
this Foreknowledge would fail, as often as Men
forfook their J^afon, and followed their Conflitu^
tion: andfo the fecond Foreknowledge difappoint-
eth theory?, and taken in particular it is falfe m
FaU^ and difproveth it felf alfo. For Socratesy
and I might mention many others, <jid not a^
ac-
4IX Of Acting according to
according to his CompleUion^ and every Man
muft ftrive againft his Compledlion, that is a-
gainlt every predominant Luft and Paflion, if
he would a(Si: according to his ^eafonable Na-
ture'. For thefe things, truly ftated, are fb far
from being the fame^ that they are incompatible:
the Truth is, it is the Duty of every Man to ad:
accordins: to his Nature: It mav be the Con-
demnation of any Man to ad: according to his
CotiflitutioJijefpecicLly^ if his CompleSiion ihould in-
dicate a Bad one. To ad accordino; to Human
Nature, fuch, as God created it, is the Law
and Perfedion of our Nature : To follow our
Conflttutiony fuch, as Sin hath made it, is to fink
under the Weaknefs and Depravity of our Na-
ture : To ad up to the Dii?,nity of our Nature
is our Glory, to yield our felves up to our par-
ticular Confiitution as Lulls and Paflions fliall
prevail, is our Shame; and whatever thefe Men
may dream, this Foreknowledge^ which they al-
low, will be fo far from excufing them in fol-
lowing Nature according to their Compledions,
that, as they plead it as an Excufe and Autho-
rity for their Crime, It is with a Pure and Holy
God a great and Blafphemous Aggravation of
their Guilt, which by imputation they charge
upon GoD Himfelf, and they will find in the
End, that God's Foreknowledge of their Ways
implieth a ForeJqiowledge of their Miferys alfb.
As to their own Knowledge I will venture to
pronounce, that they know not what is Fore-
knowahle in its own Nature and what is not:
But all things are equaly known unto God:
With refped to Him Nothing is Contingent y and
tho'
Nature and Conftitution. 41 g
tho' with regard to themfelves and wj, the Adtions
of all free Agents are Contingents and voe cannot
tell, and very often themfelves cannot tell what
they will do^ yet God ever Beholding them as
done^ they are not Contingent to Him : The rea-
fon given, fuch a one, as it is, why particular
ABions are not in their Nature foreknotvable from
all Eternity^ is thisi Becaufe the Agents^ and
what they AB upon, are not Eternal: Which is
a reafon not againft l\iQ foreknowledge oi particu-
lar AcStions or Contingences alone j but againft all
foreknowledge whatfoever ; For Nothing is Eter-
naly but God, and fo far is it from being true,
that things cannot be forefeen that are not E-
tertialy that the I{everfe is exadly true, that No-
thing, which is Eternal can be foreknown-. To
fuppole that what is Eternal is Foreknowable is
truly a Contradiction in Terms^ and it is found-
ed upon another Contradid:ion as flagrant, as
itfelf which is, that there is fomething Eternal^
bejides what is Eternal.
But leaving thefe ^Unbelievers to themfelves,.
let us rather apply our felves to thofe, who re-
ceive the Scriptures as a Revelation from God,
and yet deny God's Foreknowledge oi Contingences^
when the J^velation, they receive, is a continual
Proof 2ind Declaration of it. It will be beft there-
fore to take this DoBrine from the Scriptures^
fince it is not only aflerted in them, but the
J{evelation of it is alfo moft agreable to the
Truth and DiBates o^ Natural J{eligion with re^
gard both to the I(newledge and Foreknowledge
of God. =* For all things are naked and opened un-
« Hebr. IV. 15. fQ
414 OfOmniprefence. Not to be
to the Eyes of Him with whom we have to do-, and
thus faith the Lord, "" I am God and there it
none like me. Declaring the End from the Beginnings
and from ancient Times the Things y that are not yet
done. With the Pfalmifl therefore let us addrefs
our felves unto his glorious Throne, and con-
fefs, '^ 0 Lord J thou hajl fearched me and known
mey Thou knowefl my down/itting^ and mine up-
rifaigf thou underflandejl my Thoughts afar off^
long before they arife in my Mind: There ts not
a Word in my Tongue^ but lo^ 0 Lord^ thou knowefi
it altogether.
2. The other Po/«^ is the Omniprefence of God.
In this alfo all that own a God, as well as all
that call thenrfelves Chriflians fliould agree, fee-
ing it is not only the Do^rine of 7{evelation, but
of Natural J^hgion alfo : And therefore it is
the more ftrange, when to ferve an Hypothe-
Jisy without thinking poflibly how the Omni-
prefence^ and the Divine Ejfence it felf is aF-
feded by it, fome great and Excellent Perfons
in their Schemes ofChrtJlian Philofophy have ima-
gined and conceived of God as an Extended Sub-
fiance: which border eth furely too near upon the
Materialtfisj fince we cannot conceive an Ex-
tended Being without conceiving at the fame
time Quantity^ and Limitation^ and Divifion; Ex'
tenjion in this Myflerious Article can only be Ana-
logicaly underftood, and Figuratively expreffed :
God is EfTentialy every where^ and the Divine
Being extendeth to every thing, to which the
Tower and Providence of God reacheth. His
* If. XLVI. 9, lo. b Pfal. CXXXIX. i, i, 4-
Omni-
conceded iy Ex ten/ion 415-
Omniprefence is 'in fbme meafure conceived by
that Virtue and Ener^^ which is diffufed and
exerted throughout the whole Creation ^ and
could we fuppofe ten thoufand times ten thou-
fand Worlds beyond the Bounds and Circum-
fcription of thofe, which compofe the Uni-
verfe, we now behold around us, we niuft con-
ceive God equaly prefent to them alfo : For, as
in Him we are truly faid to live and move and
have our Being', the vafteft Circumfcriptions
alfo move and exifl in Him : we cannot fay that
God is in Place^ but we can truly fay, there is
no Place removed from his Pre fence j and as we
are forced to form our Conceptions by the A-
nalogy oi Bodily Prefence^ and local CircumJ'criptiojjy
we may even by confidering the propriety and
manner of expreffing our felves, when we fpeak
o£ Bodily Prefence^ form fome ea/y Conceptioirs of
the Divine Omniprefence. For by Bodily Prefence
we do not mean the Being of any Perfon in that
circumfcript place where he ftands, but his be-
ing in any place of lefs or larger Dimenfions
with few or more^ with one or a multitude met
together. Thus a Man is prefent only witli an-
other in a CloJet\ With a Multitude in a Church
or an Army, and every Man will hQ prefent at
the great Day oi Judgment in that Spacious Court
with all that have extfted from the Creation to
the End of the World : In this general Ajfembly
the Prefence of every Man is real, and tho'
Bodily, yet is not extended : How much eafier
is it then to conceive the AHual Prefence of God
in the whole IJniverfey without fuppofing an
Extended Subfiance^ or rather how unnecelfary
is
4-1 6 of Suhjlance.
is it to fuppofe the Subftance Extended with the
Prefence; when even among Men we can con-
ceive the Prefence without Extenlion, nay it is
certain that the Prefence hath no Relation to
the Body confidered as Extended, but only con-
lidered as being in fuch a place^ where ten thou-
Jand may be equaly prejent alfb. But whatever
Difficulty s fome may raife, and others give oc-
caiion to, we do not pretend to comprehend
the Omniprefence any more than the Omnijcience
of God: much lefs do we prefumc to argue
againft it from any Difficultys arifing to us from
the Manner of conceiving it j but are content
to believe that He is prefent to every one of
us, as our own moft inward Thoughts^ and in
all Places equaly^ only in fome with a more fpe*
cial I^egar^y and Manifejlation^ according to our
BleUed Lords AfTurance, ' JVhere two or three are
gathered together in my Name^ there am I in the
midft of them : and in this fenfe of a more fpecial
Prefejice it is faid that ^ Cain went out from the
Prefence of the Lord: For otherwife, there is no
gomg rrom it, as the Otnuiprefence is admira-
bly expreifed by the Pfalmtfl : ^ IFhither Jljall I
go from thy Spirit} or whither fjjall I flee from thy
Prefence ? If I afcend up into Heaven^ thou art
there : if I make my Bed in Helly behold thou art
there : if I take the Wings of the Mornitig^ and
dwell, in the uttermoft parts of the Sea : Even there
fijall thy Hand lead me^ and thy J^ight Handjhall
^hold me. Further than this we cannot Itretch
a Matt. XVIIl! la. b Gen. IV. 16. c Pfal. CXXXIX. 7, 8#
9, I o-
our
The Method of Teaching 417
our Imagination; and we affent with all Reve-
rence to his Queftion ; ^ Am 1 a God at hand.,
faith the Lord} and not a God afar off} Can any
hide himjelf injecret places^ that IJhali not fee him >
do not I fill Heaven and Earthy faith the Lord} All
Difficultys are fuperceded, when we confider,
that He fiUeth all things^ and yet leaveth Space
for All infinitely beyond all imaginable Con-
ception of Numberlefs Worlds without Exten-
fion or any partial Application of his Subftance.
For as He is Eternal without Juccejfwn oiTime^
He is Omniprefent alfb without commenfuration to
I^laee, This is indeed ama^ing^ and perfectly
confoundeth our Thoughts ; but thefe are At-
tributes acknowledged by ISatural Religion, and
of all the reft we may urge the fame. For God
is in a^equaly incomprehenfible^ nor can we know
Him^ as He is., in his Ineffable PerfecStions. His
Omnifcience and Omniprejence are properly join-
ed together, inferring and illuftrating each
other, and the fame Pfalm^ that declareth his
Omnifcience^ defcribeth,as we have feen,in fbme
meaiure his Omniprefence alfb.
After the Points Propofed, I come,
2. Secondly to the Methods of teaching them:
not to debate, which is the befty but to juftify
the Manner in which we teach and deliver the
great and important DoBrines both o^ Natural
and J^evealed J^ligion.
Both thefe l^velaiionsy the Natural and the
Myfticaly as 1 may term them, we are to teachy
as we have received them, in the plain and ob^
« Jer.XXUI. 23, 24.
D d viotiS
4.18 hoth in Natural and
viouj meaning of the Words, in which they are
dehvered, and confonant to that Analogy and
Accommodation, in which we are to under-
ftand the Things, of God : That He is ABy but
infinitely more, than we are able to conceive,
and exprefs : l^al and Incomprehenjible in his
Nature and Perfe^ions^ without any the leafi
Approaches to Materiality^ or any Corporeal k€-
fedlions : And then accordingly as we under-
ftand the previous Revelation of the Divine Na-
ture and Attributes y we are to receive the fabfe-
quent Revelation of the Father^ Son^ and Holy
Ghoft in the fame way of Analogy ^ and con-
liltently with the Divine Unity^ and all other,
the EJfential VQtk&lions of the Deity. The fame
Analogy runneth thro' both Revelations^ and a
Literal and Figurative Expolition is equaly de-
firuBive of Both: If then we cannot compre-
hend the Divine Perfections, as they are in them-
felves, nor are able by our fcantling of Know-
ledge, the narrow Sphere of our Activity, to
tlive into the Depths of Omnifcience^ or reach
the Immenlity of Omniprefence: if by arguing
upon them according to our way of Thinking
and Speaking we muft debaje the Great God to
ourfelvesy and deny his Attributes ^ as they are
Infinite and Myflerious to our Underftanding,
why ftiould we prefume to define, and determine
upon the Manner of his Exiftence? to pronounce
it impoj/tble for the Father ^ Son and Holy Ghofi
eiernaly to fubfifl in One Indivijible and Undivided
EJJence ?
The U(e therefore, I would make of this
way of arguing upon the Attributes is this : That
in
Re'vealed Religion. 419
in the fame way, in which we apprehend the Attri-
butes of GoD,we are to take his other J{evelations
alfo : The fame way preferveth them Both in
their Dignity znd Con/iftency: And the fame man-
ner of arguing ftridtly from Human Qualitys to
Divi?ie Perfections, & from Finite to Infinite run-
neth Men into the fame Confequences in Both :
We can conceive the Relation oi Father and Son,
as clearly and indeed more clearly, than we can
Omnifcience and Omniprefence : only let us take
the Divine J{eiation in a Manner Confident with
the Divine Perfe^ion, and we are no more at
a plunge to apprehend an Eternal Generation^
than Eternity it Telf : nor to believe the Son is
truly a Son with the Whole Nature of the Father ^
than that Gop is Omnifcient^ notwithftanding
the Ama^ementSy which puzzle Man's %)nder-
flanding to refolve them : In the ^v elation of
Father^ Son and Holy Ghofl we are concerned no
further than the FaB: That to each the Di-
vine Nature is equaly afcribed, and when we
fearch more curioufly into the Manner, How
thefe things realy are, and take our Meafures
from Human Comparifbns in a ftridt Literal
Refemblance, then we make either Three Gods,
or One God and trvo Creatures : And by the fame
Rule we fhall deny the Divine Omnifcience and
Omniprefence^ or explain them in a way too grofs
and Offenfive: The fame Principles^ that make
Men Infidels in Points of revealed J{eligion pro-
perly fo called, will make them Infidels in Na-
tural J^ligidn alfo, and they may be as Hereti-
cal in their Opinions of the Divine Attributes y
D d 2 as
4-^o To take them as propofed
as of the Divine J{elations difclofed and aflerted
in the Scriptures.
The way to teach them therefore is to take
them as they are propofed in thofe Analogical and
Subjlituted Conceptions, which convey them
to OS, not vainly endeavouring to explain them
according to the feveral Schemes devifed for
folvingfuch Difficulty Sj as appear to Mens feveral
Reafon and different Manner of Apprehenjton^
but fubmitting our T^eafon to the Difficulty s^ and
believing the Eternal Exiflence of the Father^ Son
and Holy Ghofi, revealed to be the One Only and
True GoD^ as we believe Him to be Omnifcienty
Omniprefent and Eternal^ tho' we are not able to
comprehend thefe Glorious Attributes.
When therefore the fame Scriptures which
teach us, that there is none other God but One^
do incommunicably reftrain the Divine AppeUa*
tions^ Attributes and Worfhip to the One God by
the ftrideft Appropriation : when the fame Scrip'
turesj thus alTerting the Divine IJnity^ teach us
alfb that to the Father, Son, and Holy Ghofi the
Divine Appellations, Attributes and Worfhip are
afcribed without any Limitation, Difference, or
Inequality -y tho' we cannot comprehend the
"Manner we are obhged to believe the Fa3,
that Thefe Three are One, fubfifling indiviftbly in
One Eternal Effence, and mutualy indwelling in each
other: So far as we underftand the Terms, we
affent to the plain Propoiition, and believe on
the Evidence and Authority of God, who pro-
pofeth them to us. Admit the FaBs, the %)nity
of Effence is a Conclufion to our Reafon. We
are able to explain the Attributes no more than
tl^
in the Scriptures, 4x1
the "Divine Subfifience^ and if the Light of No-
ture obligeth us to acknowledge xht Attributes^
and to acknowledge them to be Incomprehen-
fible, the Jame Light upon the fame Principles^
will oblige us to believe all other Articles of
Revelation alfo, and the Conclufion is not, that
becaufe the Scriptures affert the Divine ijnityy
therefore the Father only is God, but becaufe
the Scriptures^ which aflert the IJnity^ aflert
alfo the Jame Ejfence^ Attributes^ and Worjhip to
the Father^ Sony and Holy Ghofi^ therefore the
Son and the Holy Ghoft is One God with the
Father,
If we have recourfe to our Natural J^eafon
alone for the Underftanding and Explaining
thefe Myfleriom Truths, we impofe a Task
upon it, to which it is no ways equal j but if
we fet ouv l^afon to examine into the Principles
and Grounds of our Believing, this is a proper
and becoming Employment for it, and we ftall
then be fatisfied, that Faith is a Confequence,
and in that regard a Duty alfo of Natural j^e-
ligion, even when it is extended to Articles of
pure l^velation, or that the Principles of Natu-
ral Religion oblige us to believe the Articles of
Revelation : For as it is a firft Principle in iV^-
tural Religion to believe there is a God, it is an-
other Principle rifing evidently from that, to
believe whatever He delivereth to us, and requireth
us to believe. So that, when we are fatisfied,
that the Revelation is from God, we are to re-
ceive it, as fuchy notwithftanding It bty like
God Himfelfy above our Comprehenjion*
D d 3 To
4-ix Spiritualy difcerned.
To conceive therefore and exprefs the Na-
ture and Attributes^ as well, as what we have
been accuftomed to call the more Myfierious
J^velations of God, we muft ufe the Language
and Conceptions of Created Beings applied in
a Spiritual fenfe, fuitable to that One Incompre-
henfible^ Eternal^ Invijihle Beings the Great and
Glorious Lord God, whom we adore. For thus
the Things of God are Spiritualy judged of and
difcerned by the Light of his Holy Spirit^ and by
the Truth of his Eternal Word, who gave the
2{evelation: And confidering that God Himfelf
is one great Myfiery^ perhaps nothing can be
revealed of Him, but what is above our Com-
prehenfion, and its being fo^ if we purfue the
Thought as far, as it will carry us, is is io far
from being an ObjeUiony that, where all other
requifites concur, it is one fure Argument and
Criterion of a Divine l^velation. Of this Nature
are all the H^velaiions in the Scripture^ whether
difcoverable in any degree by the Li^t of Na-
ture or not : The Articles of Natural l^ligion^
and that, which is ftridly called l^vealed, are
equaly Incomprehen/ible -, and the Endeavours,
that have been ufed to explain them, have only
made them the more obfcure.
To deliver the great Articles of Faith m
Scripture Language only, is, as I have obferved,
the importunate Demand of thofe, vjho deviate
from the Faith contained in the Scriptures^ and
are Clamorous againft all Creeds^ as meer Hu-
man Inventions, when they are in Truth no
more than the naked Declaration of the Faitby
or a Trofeffion and J^monjlrance againft all He-
refy
Of Script: Lang, and Oreeds. 4x5
refy and Abnezation of it. For my own part I
do readily clqfe with the Demand^ and am wil-
ling to put the whole Controverjy upon the
Faot of Scripture only : If we take the Propoji-
tions, as exprelled in the Scriptures^ and inter-
pret the Scriptures by the fame T^de^ and as we
would any other Book^ we Ihall be in no danger
oi' Misbelieving^ but when the plain DoBrine de-
livered in the Words of Scripture is denied^ and
the Scripture Language is perverted by forced Con-
firuRtons.^ and tnconfiflent Interpretations^ it is
then neceflary to fliew the Faljhood oi' {uch Con-
JiruBions^ and to defend the Do^rine againft
fuch Interpretations.
Creeds were at firft only fliort Summarys of
the Chriflian Do^rine^ that efpecialy relating to
the Redemption of the World, and the Per/on of
our ^deemer: Every Point concerning Him
was not enumerated and expreffed, but only
the moll material and diftinguiflied : as to his
Per/on declaring Who He u\ as to our J^edemp-
tion fetting forth What He did^ and Suffered for
us. When, with Reference to the Father.^ the
Church acknowledged Him to be his only Son our
Lord., it was well underftood what was intend-
ed, without entering into any Controverfy
about his Divinity^ nor, as we ftill retain them,
had the Church enlarged upon the Firft more
fimple Formsy if the great Truths believed con-
cerning our Saviour had not h^txy perverted^ and
denied. In Difputations we muft follow the Lan-
guage of our Opponents : If our Adversary s deny
the Divinity of our Lord we muft affert it: if
the Jdverfarys invent Explications and Di-
ftindliona
4-14 Of Scriptural y and
ftindtions we muft obviate and anfwer them:
The Oppofers of the Faith firft innovated in the
Language : the Maintainers of it muft of Necef^
fity reply in Termi Oppojite^ and by Propojitions
Contradi^ory to Theirs.
Thus, with refped: to the Arians^ Nejlorians^
and Eutychians^ the Church vindicated the Divi-
nity of our Saviour^ the Unity of his Per [on, and
the DijlinBion of his ISIatures^ neceflarily ufing
fuch Expreflions, as were moft oppofite and
conclulive againft all ContradiRion and Eva/ion.
And thus upon the Whole, God being declared
in the Scriptures to be One^ we exprefs this
DoBrine by the Word Unity: The Father,
Son and Holy Ghost being declared in the
fame Scriptures to be God, and being likewife
Perfonaly diftinguiftied Each from Other^ we do
therefore exprefs this DoBrine by a Trinity of
Perfons in the Unity oiEJfence : and becaufe the
Divine Nature is Indivipkle^ as we confefs every
Perfofi by Himfelf to be God and Lord, we are
brought to this inevitable Conclujion^ that there
are Three Perfons and One God. .
This then is the Faith of Chrijlians^ profefTed,
explained and vindicated, according to the
cleareft and moft obvious fenfe of the Scrip-
tures^ which deliver it.
To enumerate the Old Unfcriptural Terms
brought in by Heretics^ and compare them with
thofe Few made ufe of to explain and defend
the Catholic Faith: and from the Ancients to
pafs on to the ]^finements, new Inventions and
Applicatiofis of the Moderns would require a Dif-
Jertation too /owg, and too Curious for this Place:
I will
Unfcriptural Terms. 4.1$-
I will only obferve that by ^nfcripturai TcYm$
are meant Githerfuchy as are not to be found in
Scripture J or Juch^ as are not only not to be found,
but are alfo contrary to the Scriptures: Of the
/irfl fort are fome, which we are forced to ufe
in this Controverjy: of the fecond fort are thofe
which our Adverfarys have invented, and they
are Unfcriptural in both fenfes : For all Terms^
that propound a DoUrine contrary to the Catho-
lic Faith nuift either of neceffity be %)nfcriptU'
ral, or if the DoBrine be drefled up in Scripture
Language^ the Propojittons will be ContradiUory.
The Word Perjon is, as hath been noted a
Scriptural Term, tho* the Word Perfons be not
found in the Scriptures in the fame fenfe we ufe
it, when we fay there are three Perfons-, But the
Word Perfons is neceifarily underftood, and by
the AppUcation oi Per finality to Three^ Three
Perfins are as evidently implied^ as One only is
exprejjed. Thus Perjon is applied to the Father ^
and therefore by neceffity ol T{elation to the Son
alfb. For we have no Conception of a Father
without a Son^ nor of a Son^ but under the No-
tion of a Perfony nor of any Peculiar and Ap-
propriate Ad:ions without a Perfonal Agent:
And fo the Holy Ghofl is a Perfons alfo by his
peculiar Subjiflence^ Agency and Operations: The
The Word is ufed by our Adverfarys as fre-
quently as by our/elves, but by U5 it is ufed in
a Scriptural, by ^//f/7i in an 'Unfcnptural fenf6;
By us the Term One Perjon is rightly applied to
the Father : For there is One Per fin of the Father \
and by Confequence, as rightly to the Son^ For
there is One Perfon^ that is another^ and not the
fame
4-x6 TTje Unfcriftural Terms
Jame of the Son alfo -, and fo to the Holy Ghofi ^
But when it is appUed to the Father alone, in
Exclufion of the Son^ and of the Holy Ghofl^
there it is mifapphed, and to a Scriptural Term
there is affixed an Unfcriptural Meaning. Thus
a Plurality of Per Jons is denied, and this Appli-
cation of the Term argueth IJwzVy of Pf r/o« in-
ftead of Unity of EJJence. But the Conlidera-
tion of this Term will fall in again, when we
come to fpeak of the Difficultys attending the
Catholic DoBrinCy and the feveral Heretical
Schemes.
There are other Terms ufed by our Adverfa-
rys, which are entirely Unfcripturaly and con-
vey unto us no manner of Conception con-
cerning the Divine Being by any Analogy and
Correipondence in the World, fuch as are
TJnoriginatedy Underivedy Independenty Supremacy y
jibfolutely fupreme^ and many others, which are
of no Jignification at all, when applied to the
Divine EJfence alone without any refpedt to the
Creature : nor of any Moment in the Caufe, if
received and admitted under this plain Di-
ftinUiony That they are true applied to God in
the Abfolute PerfeBion of his EJJence with refped:
to the whole Creation: Notfoy applied to the
Father with refpecSt to the Sony and th^. Holy
Ghofi: We know their Meaning in thejirft part,
but we know nothing of them in the fecond part
of the DiflinBion, unlefs the Son and the Holy
Ghofi be underftood to be Creaturesy at fome
time derived fromy and at all times depending
on the father y as Creatures on their Creator y and
in thti fenfe we deny them : With refpedt to
the
ufed by the u^dverfarjs. 4^x7
the Order of our Thoughts, as when we fay,
that the Father is the Fzrfl^ and with re(ped: to
that manner of Expreftion, The Father is of
None J and the Son is bf the Father alone^ neither
made nor Created^ and the Holy Ghoji is of the Fa-
ther and the Son, we admit the Terms as confijlent
with the Eternal Generation of the Son^ and
the Eternal Proceflion of the HolyGhofl. Other-
wife, we hold that Klotie is afore or after other^
None is Greater or Lejs than another^ but the
whole Three Perjons are Co- eternal together ^ and
Co equal. •
The Metaphyfical Nature of God : and the
Metaphyfical Nature of the Father and the Son^
is another Unfcrtptural Term ufed by them^ and
unjultly imputed to us., which is brought to a-
mufe and confound the Reader, and hath no
manner of fignification, as applied in this Con^
trover f-^ concerning the true and proper D^r//«/i5y
of the Son of God. Neither Father nor 5fl«, as
I have faid, have any 'Metaphyfical Nature at
all, and to call that the Effence.^ which is only
a Metaphyfical way of Coniidering it, is highly
improper and Abfurd: if by Metaphyfical vj^
mean any thing more than the 'Real Nature,
we mean nothing.^ and he, that diftinguiflieth
between Jbflrak and l{eal diftinguiflieth be-
tween fomething and ?iothing. We know not the
Effence of the Son., but by the Effence of the Fa-
ther., and fo we know it is the fame: and we
know not in what Metaphyfical Manner, nor
how in any Manner but that o'i Eternal Genera*
tion the Father is a Father., and the Son a Son.
And after all when we have contepiplated the
4i8 Ours agreahle to Scripture.
Divine EJfence in the moft abftraSled Metaphyfi*
eal Manner, we may adore it indeed the more,
as Devout Contemplation leadeth to jidoration^
but wc fliall be fo far from Comprehending it,
that the more Intenfely we conlider it, the more
Incomprehenjible we (hall find it: As the more we
endeavour to ftretch our Thoughts to Eternity^
the more we are loft, and the deeper we are
plunged in the Ahyfjes of it.
For our felves in Confequence of the Divi-
nityy which we teach, we ufe the Terms "Un-
create : of one Subfiance : of the fame 'Subfiance^
Power and Eternity^ Co-eternal and Co-equal^ as
may be feen in our Creeds and Articles-. All
which neceffarily arife as foon, as %)nity ofEf-
fence is acknowledged. And thefe were firfl
ufedy and are flili continued to maintain and de-
fend the Catholic DoHrine againft the Terms and
Diftincftions, which Heretics, the Artans efpe-
cialy, had invented to undermine and overthrow
it. The whole Procefs may be feen in that Ac'
curate Account of the Trinitarian Controverfy, I
mentioned at the Beginning. It is enough to
juftify our ufe of the Terms, that they are en-
tirely correfpondent to the Scripture DoUrine^
and were neceflarily occafioned by thofe, who
endeavoured to debafe the Son unto the Or-
der of tr^^^f^ Beings, whether Angelical ot Hu-
man, This the Arians and Socinians have at-
tempted, and ftill upon their feveral Hypothefes
continue to attempt.
The Difference then between us is whether
the Son and the Holy Ghofl be One God with
the Father, or Creatures only not Equal, and not
Eter-*
T)o£lrine not to he falliated. 4.19
Eternal with the Father^ Let it be ftiewn, how
we can depart from the Creeds^ without depart-
ing from the DoHrine, and there may be fome
Pretence in defiring thefe ExpreJJlonsy I have
mentioned, to be laid afide. As long as we
clearly aflert the DoUrine that the Son u God,
and the Holy Ghoft is God truly and properly
as the Father is, we are not fo much concern-
ed for this, or that manner of enlarging upon,
and exprejjing it ; but as long as the Creeds are
a guard and defence againft the Contrary DoBrines
we cannot depart or vary from them without
departing from the true Scripture DoUrine of the
Trinity. We can neither leave thefe Points at
large^ nor qualify^ nor palliate tbofe Expreflions,
which yet are hardly flrong enough to prevent
all attempts at leaft of Evafion^ ^ind Jimfier Con-
firuUion : and 1 fuppofe, I may lay it down as
an Evident and Necejfary Truth, that in this
Controverfy we cannot depart from the Athana-
fian, without going into the <^r/W, ot Socinian
Creed.
It is charged upon the l{omiJh Mijfionarysy
that they temper their J^ligion to make it Pa-
latable and agreable to their Heathen Converts,
and the Task feemeth pretty Natural and
Eafy, for when they have won them to the Be-
lief oi' a l^deemer, there is little more in the
External Worjhip, beyond the Worjhip of God,
but changing the ObjeSis, and giving them- the
Popijh i^alender inftead of their own : There is
no other Difference than between Chriflian and
Heathen Idolatry; but we can admit oino H'orjhip
that is not taught and required in the Scriptures,
If
430 TheDtfficultys of
If fome have imagined, they might qualify the
Chrijiian Dodlrine, and jutt it to the Genius of
thofe, who are offended with Myfterys io much
above their Comprehenfion, It is a Bootiefs, as
well, ns'Vnwarrantable Attempt, and can have
no other Effed:, than their own Ververpon from
the Faith^ and giving Strength and Counte-
nance to Infidelity : But we are tied up to JlriSler
Joules : It is not lawful for us to ufe fuch Liber-
ty s: we muft not alter ^ nor add^ nor diminifh
from the Word of God , We muft keep to the
plain Categorical AfTertions of the Scripture^ and
defend them againft all Contrary and ContradiUo-
ry Propofitions ; The Chrijiian Faith is not built
upon Hypothefis^ but FaU^ and is ever fixed and
inflexible^ like its Divine Author^ without all J^a-
riablenejsy or anyjbadow of turning.
This therefore and foJlriH is the Manner of
Teaching. I proceed now in the third place,
3. To the Difficulty s on both fides: on the
fide of the Catholic DoBrine : and on the fide of
the moft prevailing, particularly of the Arian
and Socmian Schemes.
If the feveral Schemes propofed did realy folve
all Difficultys^ and laboured under none themfelves
equal at leaft, if not fuperior to thofe, which
they pretend to folve, they might challenge
more Attention and Regard, and we fhould
tpeigh them, as however indeed we have doney
Sind flill continue to do, with the utmoft Care,
before we do abfolutely rejed them ; But, as
even then, one of theif Schemes only could be
Truey we fhould ad: moft wifely in refufing them,
unlefs they could evidently prQve our DoSrtne
to
the fever al Schemes, 431
to be falfe^ and then agree which of Theirs is
the Truth : There are indeed feveral Ways of
coming to the fame Conclulion, sind feveral Hy^
pothefes may end in the fame Pointy but where
the feveral Schemes differ in their Conclufionsy as
they are oppofed to each other, however they may
drive at the fame Point, as they are oppofed to
the Church, there one deferveth no more Con-
lideration than another. It is indifferent to us
whether the jirian or Socinian Scheme be pre-
ferred by thofcy who oppofe the Divinity of the
Son, and when we have done them, and ourfelves
io much Juftice, as to compare them with the
DoHrine of the Gofpel, we may fit quietly down
with this great and Comfortable Affurance,
that if our DoBrine be not difproved by One
Scheme, it is not by Another: if not by the Sabel-
lian, neither by the Arian, nor Socinian i but
the more it is examined and compared, the
more Clear and Evident its Truth doth flill ap'
pear.
In/lead therefore of pretending to folve, we
own and embrace the Vifficuhys on our part as in-
feparable from that DoBrine, whofe SubjeB is
Incomprehenfible : The Difficulty s of the Chriflian
Faith are /ac^ as necejfarily flow from the Nature
and Effence of its Almighty Author. What? can
Nothing fari/?, that is above our Comprehen-
fion} and can nothing be true, but what our
Heafon can every way account for ? Will we de-
ny that the Sun fhineth, becaufe its Luftre is
too Bright for our Eyes, and we can look upon
it only thro' a clouded Glafs, or as^ its Light is
refleUed, or as it is refra^ed thro' fbme other
Me-
4 ; X Difference between them.
Medium'^ otherwife we may look till we are
bltnd^ and ga^ alfo on the Myfterious GoD-Head
till be are bltnd^ unlefs we are content to look
upon thofe Myflerys as they are revealed^ and
here, while we are on this fide Heaven, ^ to fee
throu2h a Glafs darkly. God "^drvelleth in the Light^
which no Man can approach unto^ whom no Man
hath feen, or can feCy and fliall we doubt his
Extfience^ becaufe we cannot fee his Face^ We
may with equal reafon deny the great Myfle-
rys of our ^W;, becaufe they are above the
Strength of our cleareft Vacuity s to difcover^ and
when dif cover edy to comprehend.
Vain therefore is every Attempt to Jearch^
when by fearchmg we can never unfold the com-
plicated Myflerys of the Divine Nature^ nor find
out the Almighty unto PerfeBion, Could our Ad-
verfarys fliew that our Ajfent to the greateft
Myflerys of the Gofpel were refolvable into any
thing but Faith and the Feracity of an Incompre*
henjible God, we might poffibly be induced to
think, that Human Reafon is able to comprehend^
•wbatjoever an Infinite^ and Eternal Mind can re-
veal; But when their way o£fl)lving Difficulty s is
to deny the DoBrine^ and when their own Hypo-
thefes are loaded with Difficultys utterly incon-
fiflent with the firft Principles of ^ligion^ we
are then the more encouraged, even upon the
Principles ofHeafon to rejeB their Schemes^ and
to retain our own DoBrine^ efpecialy when we
confider the Difficultys on their Part and ours: On
ours the Difficultys arife from the Incomprehen-
4 1 Cor. XIII. 11. iiTim. VI. itf,
fible
The Catholic T)oEirtne of 453
Jible Nature and PerfeUiom of God : on Theirs
the Difficultys arife from plain ContradiSlion to
the J^evelation^ and their own Explications of
it.
We take all the Propofitions oi Divine 'B^ve-
lation in the plain and obvious fignification of
the Words^ and underftand them in thQ fame
way of Analogy in which we conceive and ex-
prefs all the Attributes of God : We do not take
them in a meer Figurative and Allujive fenfe fb,
as to deftroy the Reality ^ nor in a grofs Literal
fenfe fb, as to make God altogether fuch a one as
our felves^ but we underftand the Reality of the
FaBs in a Manner fuitable to the Divine Nature,
and according to His own previous J^velation of
it, when He afferteth that He is One, that /fi»
// Eternal^ that //^ mi^ not give his Honour to an-
other. When we find therefore the Father and
the Son revealed under this Eternal 'Relation with
all the Divine Appellations^ Attributes^ and /fo-
nours a\cribed equaly to Both^ We take the FaB^
as it is, and tho' we are moft firmly fatisfied,
that the Son is not produced by Creation, yet we
do believe that He is the only begotten So?i roith the
whole Effence of the Father communicated to Htm,
as one Man is the Son of another.
In like manner the Holy Ghofl being diflin-
guifhed from the Father, and the Son, nnd at the
lame time having the Divine Attributes and Wor-
fljip afcribed unto Him by the fame Scriptures,
which aflure us, that there is none other God, but
One, we acknowledge the Holy Ghoji alfb to be
One God rvith the Father and the Son. That Three
Perfonf fhould 1 ubfilt in One Eternal Ejfence un-
E e der
^j, 3 4^ ^^^ Trinity ftated,
der thefe Names and I^elations^ we could know
by ^velation only, and fince they are fpoken
of under thefe P^r/owa/ Diftindtions, we have/o
far ujed the Terms^ as from their feveral ^^Z^-
/iow, office^ and Operations^ to denote the feveral
Perfons, not fb, as to conftitute fb many Indivi-
duals^ affirming according to the JR^velation an
Eternal Diftin&ion oiPerfons in an Eternal Uni-
ty of Effence : and therefore in Virtue of this
Sacred Unity The Father^ Son^ and Holy Gboji
equaly poffeffing the Divine Nature and Attributes
is the only Living and True God : the Ever Blef-
fed and Univided Trinity^ whom we adore. We
ufe the Word Trinity not only with regard to
the Three Perfons, but to fliew the Co-equality
alfb, evidently riling from the Unity of Ef-
fence.
This is our DoUrine^ even the Truth^ which is
according to Godlmefsy not only, as it promo-
teth a Godly Life^ which is too loofe a Limitation
of the Words, but efpecialy as it regardeth
the true Worjhip of God which is the Founda-
tion of a Godly Life, The DoBrine is no other
than the great Myflery ofGodlmefs : It includeth
a right Faith, as the true Principle of Holinefs,
and diredeth us to the Perfons therein mani-
fefted, as the true OhieU of our Adoration.
On the other hand let us take any Heretical
Scheme relating to the Father, Son, and Holy
Ghofl, we fhall find many exprefs Contradid:ions
to Scripture, and many infijperable Difficultys
rifing not from the Nature of the SubjeU, but
from their orvn E^dications of it.
The
The Heretical ^f plication 4 g f
The Word Terjon is, as we have {ttn^ a Scr'tp-
tural Word, and there exprefTed =• by usto^otj-:
and it is alfb an Ecclefmftical Term ufed and ap-
phed in a different Manner, both by the Impug-
ners and Defenders of the Catholic Faith : and
then it is called 'zso<roow)v. By \:zs-o^<ng is under-
ftood in Scripture^ the Perfonal Suhfiftence^ and
in the Ecckfiaflical ufe of the Word The Perfo-
nal Subfiftence of the father^ and of the Son^ and
of the Holy Ghofl in the fame Subjiance or Ef-
fence: For tho' fometimes it is ufed to fignify
Subjiance^ yet /'^ is appHed more pecuHarly to
the Perfons Subjifiing: as the Father is one Perfon
Subjifting ofJVone^ the Son another Perfon Subjifl-
ing, as being of the Father alone^ the Holy Ghofl
a iChird Perfon Subfiffiing^ as being of the Father
and the Son^ and therefore of one undivided Ef-
fence with the Father^ and the Son^ and fo the
Word referreth to the internal Conftitution of
the Perfon: The other 'Zff^irumv is ufed in feve-
ral fenfes in the Controverfys^ that firft occa-
fioned the introducing it, and in the Catholic
Writers it exprefly fignifys the real external ma-
nifeflation^ or diftmBion of a Perfon i as Perfon is
underftood in the Common Forms of Speech,
and then, as taken from Human Perfons it is
an Analogical Term fubftituted to exprefs that
Correfpondent Diftind:ion in the Divine Na-
ture^ which arifeth from I{elation, Office, and
u4^ton among Men; and accordingly in our
Application of it we take it in an Analogical
fenfe to diftinguifli the Father^ Sony and Holy
E e 2 Ghoft
4-3 6 of the Word Perfoil.
Ghofl revealed to us in the Scriptures under
thofe Perfonal Diftindtions in the fame Sove-
reign and Eternal Ejfence^ and fo we ufe it in
a Manner fuitable to the Divine Nature^ which
admitteth a Diftind:ion of I{elation and Office in
the Order of one, and Oeconomy of the other,
but admitteth not of any Difference, or In-
equahty of EJJence, Our Adverjarys ufing alfb
the fame Word, apply it either Figuratively^ un-
derftanding by it only a Theatrical imaginary
Perjon^ as the Sabeliians^ or taking it in a ftrid:
literal fenfe of Human Perfonsy that every Per-
fon is a diftindt and feparate Individual Being of
it felf, as do the Brians and Socinians, as if
there were no Difference in Perfon Human and
Divine; and there could be no diftinguifliing
the Perfons without dividing the EJfence.
According therefore to thefe different No-
tions the Sabelliansy ArianSy and Socinians un-
derftand the Term, and do ahke hold, that in
the Divine Nature there fubfifteth but One Per-
fon only, that of the Father ; if the Sabelliafts do
indeed admit the Perfonality of the Father un-
that peculiar Name and T^lation, It is certain
they admit not of the Perfonality of the Son^
and the Holy Ghofl : they do not indeed deny
the Divinity^ but the Subfiflence of thofe Perfons ;
fuppofing them diflinB they admit them to be
Divine^ but they take away the Diftind:ion, and
make them no more than Names ^ or the Jame
God revealed under different CharaHers; and
/b they deftroy at once the DoHrine of our
Lords Incarnation^ and of our J^demption^ or
they make the Father y if not the Father y the
God-
The Arian Scheme 457
GoD-Head it felf to be Incarnate^ to have been
Iforn, to have fuffered^ and died.
The Avians own the Diftindion ofPerfons^
but then they deny the Unity of Effence^ and
confequently the Divinity and Eternity of the
Son^ and of the Holy Ghoft: At firft indeed
little was faid concerning the Holy Ghofi^ but
that Article fell in afterwards by unavoidable
Confequence, and now according to the Mo-
dern Scheme the Holy Ghofi is not only diftin<St
from the Father and the Son^ but different in
Nature^ and inferior to Both : The Son Himfelf
is debafed into the Rank of a Creature^ and the
Holy Spirit to a Creature ftill below Him : It is
true, the Arians talk in very high Terms of his
Production after an Incomprehenfible Manner
in fome undetermined fpace oi Duration before
the Worlds, but they will not allow Him to be
Eternal^ or of the ^w^ Subftance with the Father y
and therefore if they will affert Him to be tru-
ly God, they muft affert Him to be another
God befides the Father-, or if they explain
them f elves into a Nominal^ Delegated^ Subjiituted
God, they do plainly make Him a Creature-, for
there is, as I have faid, no middle Order be-
tween God and his Creatures : The Creator and
Creation divide all pojjtble Being-, Whatever is
not of the fame Subftance^ Power ^ and Eternity
with God, mult abfolutely be a Creature, It
may alfo be further confidered on the Arian
Scheme whether they do not deny the Divinity
of the Father^ as well as the Son: That is, whe-
ther the Father be Eternal^ if the Son be not
Eternal. So far as Eternity is afcribed to Gqd
E e 3 under
4-38 and the Socinian.
under the Peculiar l{elation and CharaUer of the
father^ to deny the Eternity of the Son weaken-
eth and undermineth the Proofs for the Eterni-
ty of the Father alfo. God, we know in his Ef-
fence is Eternal, and if in that EJfence there be
any Illations, thofe Illations muft be Eternal
alfo : if the Son therefore be not Eternal^ He is
not properly a Son^ nor is the Father properly
a Father^ and with relped: to the Son not an
Eternal Father,
The Socinians diiFer in nothing from the A-
rians with reference to the Son^ but in denying
his Fre-extflence before his Incarnation^ and
whereas the Jrians make the Holy Ghofi a Crea-
turey the Socinians make Him no more than a
Name to fignify to us the Divine Virtue and In-
telligence of the Father : Both of them agree in
allowing the Father only to be truly God, and
admitting but One Perjon in the Divine Ef-
fence; But becaufe the Scriptures do exprefly
afcribe the Appellations y and Attributes of the
One God to the Son^ and to the Holy Ghojl, the
Arians and Socinians fuppofe thefe Appellations
to be given to the Son in a delegated CommiJJton
of Sovereignty and Dominion: For the Holy Ghofiy
the Arians think it fufficient at moft to call
Him a Divine Per/on in a loofe fenfe of the
Words, and the Socinians more confidently
without faying He is a Creature make Him only
a Name: Both of them come to the fame Con-
clufion, that the Father only is God, in Exclu-
fion of the Son and the Holy Spirit-, and this is
a neceflary Conclufion to thofe, who deny the
Son to be of the fame EJfence with the Father:
y/hq
T)ifficultys ohje&ed. 439
who admit not any Diftindion of the Holy
Ghofl from the Father^ or who make Him a
Creature inferior to the Son^ as they make the
Son a Creature inferior to the Father.
It lieth therefore upon luch Unitarians^ as
receive the Scriptures to prove that the Son and
the Holy Gbofi are no Perfonsy or properly that
there is no Son., and no Holy Ghofi: and that
what is faid of, and afcribed to either is meant
only of the Father. The Arians^ fince they will
not fay that the Son is a Creature., and yet deny
Htm to be God of the fame EJf'ence^ and Power
with the. Father y muft prove, if they can that
there are Degrees in the Divinity: That there is
a Being who is Inferior to God and yet no Crea-
ture: and that the Divine Attributes and Ho-
nours can be afcribed unto the Son without the
Effence. And particularly, that altho' in the
Common Notion a Son is of the fame Nature
with his Father., yet that the Son of God cannot
be of the fame Nature with the Father: Or that
the Father hath no Son begotten in Contradi-
ftind:ion to Jngels, who are his Sons by Crea-
tion, and to Mi?«, who are his Sons by Creation
and Adoption. Thefe arefome of the Difficultys
of the Arian Scheme, which are ftill more plain
and inevitable in their Confequences. And the
Difficultys attending the Socinian Plan are as
great, as a direct ContrddicStion to Scripture^
with refpedl to the Pre-exiflence of the Son^ can
make them, while they aflert Him to be the
Son of Many then firji exiftingy when he was con-
ceived and born of the Virgin. And both Arians
gnd Socmians haye this Common Difficulty to
an?
44-P The Confequences: More Gods.
anfwer, That God hath made, what he forbiddeth
us to make^ other Gods bejides Himfelf, either Spi-
ritual Beings as the Arians hold, or meer Man
as the Socinians: and that when they have
made tbem other Gods, either by Senfible Repre-
lentations, as the Idolaters, or by their own Rea-
fonings, as the Arians, &c. they may fall down
and Worjhip them.
4. I proceed therefore in the fourth and lafl
place to confider the Confequences neceflarily
following t\\Q genuin DoUrine of the Church, and
the feperal Schemes of thofe, who have departed
from it.
The Immediate Confequences of the Sabellian I
iliall not diftind:ly purfue, fince upon the Figu-
rative ConftrucStion they are equaly found in
the Arian and Socinian Scheme, which, as the
Sabellian doth, overturneth the whole Order
and Method of our Redemption, and refblves the
Deity into the P erf on of the Father only. All the
Difference is, that the Arians make the Son and
the Holy Ghofi Creatures : The Socinians agree
v/ith the Arians in making the Son a Creature,
and with the Sabellians in making the Holy
Ghojl only a Name. But the Confequences of
the Arian and Socinian Scheme, as diftind: from
the Sabellian are,
I . Firft either making more Gods than One, or
paying Divine Worfijip to a Creature. To fupport
their Schemes the Arians miift be able to prove
the Son to be a Creature in his Fre-exiflent Na-
ture^ and the Socinians, that he hath no other
Nature than the Human, and then both muft
prove, that Divine Wo^fi^p u to be paid to any,
other,
Creature JVorJhip. 44.1
ether^ than the One True God : that is either to
a Nominal God or a Creature either of the jirian
or Socinian kind. For how clear foever it ap-
pears to them, that the Son is not One God of
the fame Ejfence with the Father ^ and that in their
way of Reafoning He is no more than a Creature
of a Supereminent Nature as fay the Arians^ of
Human Nature only, as fay the Socinians, and
Divinely Commiffioned as fay Bothy the Divine
Adoration is fb evident^ that they cannot refufe
to pay ity and becaufe they are fenfible, that
ftridily fpeaking, Divine JVorJhip is due to God
alone^ they have been forced to the Expedient
of a Mediate and Subordinate Worfliip for
their Delegated and Subftituted God. Let not
the Arians therefore any longer prevaricate
with the World by pretending, that in any pro-
per fenfe they believe the Dtvintty, which they
To exprefly do deny : For their WorJIoip is pro-
portioned to their Faith^ and the Honour^ they
allow, flieweth plainly the Divinity they hold :
In this the Soctniansy however equaly incon-
liftent, are yet more Ingenuous, and both
have this Pofition to maintain, that Divine JVor-
Jhip is to he paid to any but God only. The
Divinity oi Chrifl is furely more Eafy to be pro-
ved from the Scriptures than that any JVorJhip
is commanded, or allowed to a Creature^ and it
is more Eafy to prove, that Creature JForJhip is
abfblutely forbidden, than that thofe are Crea-
tures, to whom Divine JVorJhip is both command-
ed 2indpaid. The Scriptures know no Diftind:ion
in the ObjeB, or the kind of Religious JVorJhip,
The Objeil is but One^ and that is God, and i^
. the
4^^% Mediatorial IVorJhip^ What.
the WorJInp it felf there are no Degrees of Su-
preme and Subordinate : They inftance in Me-
diatorial Worihip; but Mediatorial Worfhip is
not a diJitriB: Worfliip of the Mediator in a lower
fenfe, nor is it an Inferior or Subordinate Wor-
fhip of the Father^ nor does it pafs thro Chnft
as a Medium to the Father : but all the IVorjhip
we pay to the Father is direU and immediate^
even when we addrefs" Him thro' the Media-
tton o^ Jeftis Cljrifi: As much as Daniel ?> Prayer
was immediately dire<Sted to God, when he faid,
^ Now therefore^ 0 our God, hear the Prayer of thy
Jervant^ and his fupplications^ and caufe thy Face
to jhine upon thy SanUuary^ that is defolate^ for
the Lord's fake : Who the Lord is may deferve
their ferious Conlideration, but this is no more
a mediate Worjhip^ than when he '^ fubjoineth,
defer not for thy own fake, 0 my God. It is upon
the Account of our own Unworthinefs, that we
need, as a Redeemer, io a Mediator, but Me^
diation fuppofes no Inferiority of the Mediator
to the P erf on He mediateth unto. For Kings are
Mediators between K^ngs, and with regard to
the Infinite Inequality between God and us, as
there is *= One Mediator between God and Men the
Man Chrifl Jefm, This Mediator is equal to t\\Q
Father as touching his GoD-Head, and inferior
only, as He is partaker of our "Nature-^ The
AfTociating of which into his own Perfon
maketh Him a fit Mediator between God and
Man. He hath commanded us to ^pray unto
p. Dan. IX.. 17- \> V. 19. c r Tim. II. 5. d John XVI.
the
Not Subordinate. 44.3
the Father in his Name^ and ^ He is able aljo to
fave them to the utter mofi^ that come unto God by
Him^ feeing He ever liveth to make Inter cejfton for
us^ and if this be Mediatorial Worfhip, it dif-
fereth nothing from the Supreme and Sove-
reign Worjhip paid unto the Father^ except that
the Worjhip is more exalted and Divine, which
is offered m the I^ame ofChrtJl, than that^ which
is only offered in our orvn. Mediatorial Wor-
fliip is not praying to the Mediator to pray for
us unto the Father, but it is praying to the Fa-
ther in the Name of the Mediator, and plead-
ing the JU-fuffictency of his Infinite Merits and
Mediation on our Behalf: And this Form of
Prayer implieth not any Inferiority in Himfelf,
but only in us : When we pray unto Chrifi and
fay, Lord have Mercy upon us, we pray unto Him
directly, and our Worfhip terminateth in Himi
and when in our Frayers we call Him our J^e-
deemer, our Mediator and Advocate, we do re-
cogni':^ thekTitles in Him, and implore his In-
tercejjion, as well as plead his Merits under thefe
Endearing Names of Mediator and J^edeemer,
Thefe Forms are addrefTed directly and imme-
diately unto God and Chrifl, but not diredlly
and immediately from our felves, or in our
own Names, or for our own Merits : For ^rve
do not prefent our fupplicattons before God for our
orvn J^ghteoufnefs, but for bii great Mercys. And
we hope to be beard, as we hope to be forgiven,
not for our own Merits, but for the Merits of
Chrifi our Redeemer, The Worjlnp we pay to
« Pebr.VII. 2j. ^ Dan. IX. 18.
Chrifi
444^ WorJJnp of the Son Supreme
Chrijl is not the fame Perfonal Worjhip we pay
to the Father^ but it is the fame Supreme War-
Jhip^ nor is it paid to Cbrifi meerly as our Me-
diatoTy but as our Mediator is God as well as
Jklauy and not with regard to his Office only,
but his Nature alfo ; as we adore Him Now in
his Human Nature united to the Divine^ not
becaufe of the Human Nature^ but becaufe of
the Divine : And Divine IVorJhip is now com-
manded to be paid Him, which is Eternaly due
unto Him, that. the Ajfumption of the Human
Nature might be no Diminution of the Honour
due unto the Divine^ ajid that no Doubt might
arife concerning it, nor Miftake about it, for
as with reference to his Eternal Generation we
read, ' Unto which of the Angels fatd He at any
Timey Thou art my Son this day have I begotten
Thee} with reference to his Temporal vjq read,
^When He brinzetb in the firfi begotten into the
Worlds He faith, And let all the Angels of God
Worjhip Him. And thus ''the Father hath com-
mitted all Judgment unto the Son, That all Men
Jhould Honour the Son, even as they Honour the Fa-
ther. And for his Humiliation, Sufferings and
Death, ^ God hath highly exalted Him, and given
Him a Name, which is above every Name, That at
the Name ofjefus every K^ee Jhould bow, of things
in Heaven, and things in Earth, and things under
the Earth, And that every Tongue Jhould confefs,
that jfefus Chrifi is Lord, to the Glory of God the
Father. Such is the Exaltation of his Hur
it Hebr. 1. 5. b v. 6. c John V. zz, 13. d Philip, 11. 9,
103 II.
mm
and Immediate. 44.5-
man Nature^ and as St Veter infallibly afl'ureth
the Jevps,f =^God hath made that fame Jejusy
whom ye have Crucified both Lord and Chnft. And
thus God hath '' glorified his Son fe/iiSy accord-
ing to his Prayer : " I have glorified thee on Earthy
I have fimjhed the Work^ ivhtch thou gavefi me to
do-. And norv^ 0 Father , giortfie thou me voith thine
ownjelfy with the Glory ^ which 1 had with Thee
before the World was. This relates all to the
Human Nature alone, but to the Human as
then airumed in hisPer{bn into the DivineiThat
the Human Nature might be no Impeachment of
his Honour^ but that together with the VVorJhip
due unto Him for his EJJential PerfeBions^ we
fliould Worjktp Him, as our ^J^deemer alfo,
equaly with the Father the ObjeSi of our Adora-
tion: as we are equaly ^Bapti^^ed^ and equaly
^ Blejfed in his Name^ and as Honour is equaly
aJcribedvwMo^HimythatJitteth on theThrone^ and
to the Lamb for ever and ever.
Upon the whole we find not in the Scriptures
that the Son of God is a Creature ; we find plainly
that He is the Creator : we find not that Worjhip is
to be paid to any but God alone : fo far from
being commanded^ that it is abfolutely forbidden to
any el(e: Divine Worjhip inferreth the Divine
EJfence^ and as it is impofjible to transfer the />/-
vine Ejfence^ it is unlawful to transfer the Divine
Worjhip to a Creature : We worfliip firft the Fa-
ther as our Creator y and Chrifl as our J^deemer in
the Perfonal Oeconomy and Confideration of the
4 Afts II. i6. b III. 15. c John XVII. 4, j. d Rev. V. 9,
li. e Mat. XXVIII. i?. / i Cor. XIII. h. g Rev.V. 13.
Di'
4.46 No Degrees of IVorfbip,
DivinB Beings but Chrifi is not therefore Wor-
Jhipped with lower or any mediate Worjhip as our
B^deemer : To ufe the Words of our Old Tranf-
lation, ^ Prayer is made ever unto Him^ and daily
Jhall He be praifed : The Worjhip direUed unto
Him, terminateth in Him^ and pafleth not to
the Father^ any more, than the Worjhip of the
Father pafleth unto the Son^ but the Son is glo-
rified in the Father^ and the Father in the Son^
accoiding to his Prayer^ ^glorifie thy Son^ that thy
Son may alfo gkrifie Thee : The Glory is mutual^
The Father is glorified under his Perfonal Cha-
ra(5ter, and the Son under his^ but the Glory is
equals The Majefiy Co-eternal: The Son is not
therefore inferior to the Father^ any more than
the Father is to the 6'o», or the Holy Spirit to
«>/^fr, when our Lord faith of Him, ^He jhall glo-
rifie Mey but /fe with the Father and the Son to-
gether is worjhipped and glorified. And it is remark-
able that the Son in refped; to his Human Na-
ture pray eth unto the Father ^ but the Holy Spirit^
who hath not taken our Nature upon Him, is
no where faid to pray unto the Father : There
is a Perfonal Diftindion only between Father,
Sony and Holy Ghofty and there is no other
Diftindtion in the Worjhip , as one is not greater
or lefs than another, the Worjhip is equaly and
admits of no Degrees of Supreme^ or Inferior,
^ediatBy or Immediatey and it is no Impropriety,
but the ftri^efl Truth to fay, that we pray im-
mediately to the Fathery when we pray in the
Name of the Son, and beg to be accepted for
« Pfal. LXXII. 15. b John XVII. i. c XVI. 14.
his
(yPagan,Arian^Popi(h/^^/. 447
his MeritSy and thro* his Mediation, By calling
Him our Mediator we acknowledge Him to be
the Lordy and his Mediation^ as it regards our
particular l{equefts^ is a peculiar Demonftration
of his Omnifcience.
This Point hath been unanfwerably fettled
and maintained by the moft Learned Defences of
fome ^^ueriesy and I will only obferve that it is
impoffible to Maintain the Lawfulnefs oi Inferior
fubordinate Worjhip addreffed to any Creature up-
on any Account', or offered to any other than
the Supreme ObjeB of Worfhip, but by fuch Ar-
guments as will juftifie both Pagan and Popijh l-
dolatry: and perhaps it is from a Conviction,
that the fame Conclufion reacheth to the Anan
and Socinian which affedteth the Popi/b and Pa-
gan Pra^ice, that we have been presented with
fbme formal PHndications of the Heathen from
Idolatry by the fame Arguments^ which the A-
riansy Socinians and Paptjls ufe, of Subordinate
and Mediate Worfliip palling thro' the Inferior
to the Supreme ©bjed:, and terminating
there. The Papifis however are right in the
Worfhip of the Son^ but the Arians and Soci-
nians believing Him a Creature can no more
vindicate their Worfhip of the Son^ than the
Papifis can'T/^tir J of the Mother. The Vindica-
tion both of Heathen and Chriflian Idolatry is
juft the fame, and both are juftified alike by
Mediate and Subordinate Worfliip ultimately
referred to, and terminating in God Himfelf.
Whatever Difference there may be in the Ob-
jeSl oi^ Chriflian and Heathen Idolatry ^ ftill as the
Worjhip in both is Creature-Worjhip^ it is by the
Scriptures
448 Polytheifts or Unitarians.
Scriptures equaly forbidden: There may be
aggravations of /^o/«^ry, as of other Sins : but
whether we Wbrjhip an j^ngel of Light or an v^«-
gel of Darknefs^ it is equaly Idolatry: And be-
fore we have any more Vindications of the Hea-
then from the Charge of Idolatry^ let it be well
weighed what the Apoflle faith: ^The Things^
which the Gentiles facr t fie e^ they facrifice to Devils
and not to God. And all^ that call themfelves
Chrijlians^ fhould confider the meaning of thofe
Words of ^ doing fervice to them^ which by Nature
are no Gods,
2. Another Consequence is, that the Arians
are either Sabelltans^ Polytheijls^ or Unitarians*
They charge us, that upon our Catholic Prin-
ciples we niuft be either Sabelliafis^ or Tritheiftsi
And truly if we expounded the Doctrine of the
Trinity in a meer Figurative Way, making the
Father^ Son and Holy Ghofi only different Mani-
fejlations oi'th^fame Perjon^ this would be Sa-
be/liatiifm^ or if we expounded it in a grofs Li-
teral Way, fo as to make the Three Per fans three
feparate Beings as do the Jrians^ then, if at the
fame time we held the proper Divinity of the
Perfons^ this would be Tritheifm: but when we
hold the proper Divinity of the Perfons againft
the Ariansy and the Dittindtion againft the Sa-
bellians^ and againft both the Divinity and Di-
ftind:ion in the moft abfolute and perfed: 'Uwi-
ty oi' Effencey we are clear both oi' Sabellianijmy
and Tritheifm, and the Charge lieth realy upon
the Arians, who are Unitarians, upon trpo fup-
a I Cor.X.xo. b Gal. IV. 8.
pofitions,
Such upon three Suppofitions. 449
pofitions, and Polytheijls upon a third. As far,
as they take the Son and the Holy Ghoji into the
Scheme of Mans Redemption, and yet allow
no Perfon in the GoD-Head but the Father, if
they beUeve the Divinity of the Son and Holy
Ghofiy they are Sabelltans^ that is ^Unitarians
upon one Suppofition : If they hold the Di-
ftindlion of the Perfons, as I think they clear-
ly do, and deny the Divinity of the Son and the
Holy Ghofly they are 'Unitarians upon another
Suppofition i But if they hold the Son to be
truly God, they arc Polytheifis upon a Tbirdy
while they deny Him to be of the fame Sub-
ftance with the Father. For He is, if God, ei-
ther the fame God with the Father, or another
God, befides the Father. The fame is to be faid
fb far, as they pretend to hold any Divinity of
the Holy Ghofi, but if they deny the Divinity of
the Son and of the Holy Ghofi, they are no other
than Unitarians, that believe the Scriptures,
and yet acknowledge not the Son and the Holy
Ghofi to be One God with the Father : The
Unitarians, who deny revealed J^ligion, are in
this confiftent, that they acknowledge One God
without confidering any Illation in Him as a
Father, further, than as the Father and Creator
of the World i But the Unitarians who receive
the Scriptures, and acknowledge Him under
the Illation of a Father to a Son pre-exiftent to
the Creation of the World, are inconfijient in de-
nying the Divinity of the Son, and admitting
that of the Father only : The Father with re-
gard to his Perfonal Illation is no Father, unlefs
the Son h^Eternaly his Son: The Illation muft
F f needs
4.5*0 Of thoje^njuho reject or admit
needs be as Eternal as the EJJence^ otherwife
the Son is not properly a Son^ any more, than
Angels and Men are the Sons of God: They
profefs to believe in One God onlyj So do
we alfo in ihQftriBeft artd higheft Notion of the
Divine ^nity : This is the Language ofNaturCy
and the "Vfiity of the Goo-Head is the Grand
IJmverfal Principle : no lefs the Dodrine of
J^evelatton than of /{eafon -, and fo far Chriflians
are all agreed in this great Article of Natural
and J^vealed J^eligton ; But then, that in the
Divine Nature fhould fubfift more Perfons than
One : that therein fhould be founded the Eter-
nal Illations of Father and Son together with
the Holy Ghofi: One God in EJfence and Attri-
butes, but diftinguifhed by Illation, Operation^
and Office^ this we could not have known, un-
lefs it had been l{evealed: The Unity ofEfience^
and Diftindion of Perfons are acknowledged
by Chrifliansy and denyed by Arians, Socinians
and %) nit ar ions y whether the Unitarians be
thofe, who receive or rejeB a Revelation. To
thofe, who deny I^vealed JR^ligion we have no-
thing to fay, but to recommend to their Con-
fideration the feveral Arguments for it, and the
fpecial Evidences of it : To thofe, who admit a
J^evelation, and the Scriptures to contain that
J^velation, we have it only to recommend to
their Thoughts, whether they admit or reje<3:
the DoRrines revealed, and are not as ftrid: Vnt-
tarians in oppofition to the Chrifiian Faith, as
thofe, who reject all T{evelation ? This may fur-
nifh a proper Subject of Debate between the
Arians and Socinians ; For neither will admit
the
a Revelation, '^. Confequence 45* i
the others Doctrine to be True : and yet the
Conclujion and Confequences from Both are the
fame : So far as they admit the J{evelation^ and
deny the Divine Nature of the Perfons reveal-
ed, they muft Both end in the Unitarian
Scheme, or if they will ufe Catholic Language
without a Catholic Meaning, they muft run in-
to the other Confequences of Sabellianifm or
Polytheijm here charged upon them. We find
in the Scriptures, that God is One in the moft
Abfolute and Abftrad: Notion o^ Unity i But
we find alfo an admirable Order and Oeconomy
revealed in the Divine Nature fo far, as relates
to the Counfel and Work of the Creation and I^-
demption of Man : From whence we learn, that,
tho' God is One^ He is not afolitary Being: that
in the GoD-Head the Father, Son, and Holy
Ghofl are revealed equaly pojjejfed of the fame Na^
ture and Attributes, and at the fame Time Per-
fonaly difltngmjhed by J{elation, ABs, and Office.
The Divine Nature and Attributes are ever the
fame, and however the Perfons are difiinguijhed,
the Ejfence is and can be but One. Whatever
the Arians, and Socinians^ or any other Schemifls
may do, we dare not acknowledge more God's
than One, nor dare we pay Divine Adoration to a
Creature.
3. I fhall mention but One Confequence more^
which relateth more immediately to our Eter-
nal Salvation, and it is no lefs than this, that
the Arian and Socinian Schemes do vacate our
J{edemptton by Chrijl Jejus our Lord, fb far as
our I{edemption dependeth upon the Perfon and
^ality of our J^deemer, For if our J^demptton
Ff2 'ftandeth
4.5'x dffeð our Redemption.
ftandeth upon the Divine J^elatton of our 1^
deemer^ and we are to confider not only rvhat
was done^ but efpecialy by whom^ then to make
Him Other or Lefs^ than He ar, vacates the J^e-
demptton^ and thofe, who believe not, as we do
in the Name of the Son of God, beheve not in
the fame l^deemer, nor can they upon their
own Schemes be made Partakers of his J^e-
demption: They cannot indeed aBualy ysicate
this J{edemption, and their Opinions can only
afFe(St themfelves, but cannot alter the FaBs^
nor defeat the Counfel of God. Only we fay, as
is ufual in this way of Argument, that fuch Po-
fitions are inconfiftent with fuch DoBrines, and the
admitting them maketh void thofe Points, which
the Scriptures have aflertedi as by cancelHng
the Obligation the Antinomians may be faid to
make void the Law, and we may apply what St
Paul faith of the HefurreBion of Chr/fi to the
DoSlrine of our Ademption. If Chrifi hath not re-
deemed us ' our Faith is vain, we are yet tn our fins.
Our J^^mption depends upon a rtght Faith con-
cerning our l^deemer, and therefore cannot
ftand upon the Arian or Sociman Scheme. For
Chrifl is our Redeemer as He is that very Perfon
fet forth in the Scriptures, and if He were not
that Perfon^ He could not have been our Z^-
deemer, and tho' the Jrians do in Terms ac-
knowledge the Ademption, and by imitating
Catholic Language feem to fave Appearances,
yet if they believe not in the fame Saviour,
whom we believe in, that is if they believe in
« I Cor. XV. 17.
a Crea-
Arians and Socinians equaly 4.5-3
a Creature^ and we believe in the Name of the Son
of God, they make voidy the J{edemption by
Cbrifi Jefm our Lord.
The Socinians indeed do with denying the Di-
vinity of our Saviour very Confiftently deny his
SatisfaUion alfo, and till it can be proved, that
a Creature can redeem us, we have no Ground to
believe, that we are redeemed by a Creature.^ and
therefore tho' the Socinians to avoid a flat de-
nyai may talk of l{edemption in Tome general
Terms, and tho' the Arians may realy believe
it, yet to Both of them we anfwer, that the
Excellency of the Creature addeth nothing in this
Cafe to the Value of the Sacrifice made by Him,
for the Difiance muft ftill be infinite between the
Creator and the Creature^ and no fuperadded
Dignity or Chara3er can inhance the Value with
God, who is fuppofed to add them, fince with
the greateft Dignity he is but a Creature ftill.
The higheft Elevation maketh no Change in
his Nature, but only fetteth him forth with fo
many Names and Titles.^ which carry no Intrin-
Jic Value with that God, who gave them : When
an Earthly Prince hath raifed a Favourite with
accumulated Honours to the higheft Dignitys
in his Kingdom, he may indeed be more Ho-
nourable and Glaring in the Eyes of his Fellow
Subje^Sy but to his iQng He is equaly a SubjeB
ftill ; and fo the moft Excellent Angels^ tho'
greatly fupertor to us in Dignity, are no more,
than our Fellow fervants^ and Creatures as much,
as we.
Let the Arians and Socinians therefore turn
and wind their Schemes ten thoufand ways, and
Ff 3 try
4.5'4 make it Void.
try them upon a thoufand Suppofitions differ-
ing from the Catholic Dodrine they can ne-
ver bring them to the Do8irine of a true and
proper I^demption by a Price and fatisfaUion
paid. The Sociniansy as hath been faid, deny
it, and turn the whole into a Figurative and ^Z-
legorical Interpretation: So hkewife do thofe
SeHs among us, who deny the E^ality of our Sa-
viour s Incarnation^ and Sufferings^ whatfoever
they beheve of his Divinity ; and the Avians^
who make Him a Creature^ or any ways lefs
than the Father with regard to his Effeme^ do
inevitably fall into the fame Confequences^ and
tho' they acknowledge the 'Reality of his Suffer-
ingSy they do infinitely leffen the Value of his
Sacrifice.
Such then are the Confequences of the Arian
and Socinian Schemes, but the DoUrine of the
Church in thefe Points is Uniform and Confiflent
according to the whole J{evelation of God from
the Creation to the J{edemption of the World: So
that we are clear of the Confequences charged up-
on the Arians and Socinians with regard both
to our Faith and Worjhip^ together with thofe
Doctrines, which fo immediately concern our
Salvation : the fatisfaciion of Chrifi^ and the
Redemption of Man.
With refpcd: to the Former we believe in, and
do confequently Worjhtp and Adore One Living
and True God as revealed^ and declared to us
under the Name^ Ferfonalityy and DiflinSlion of
the Father^ Son, and Holy Ghofi eternaly fuhfifh-
ing in One 'Undivided Effence. We Worfhip no
inferior Being, and altho' we can diftinguifh an
Order
The Catholic Faith 4 5- 5-
Order of J^iation, we hold neverthelefs the E-
ternity and Co-equality of the Per fans.
And for the IVork of our l^demption^ we are
taught, that it proceedeth from the free Grace
and Mercy of God to Sinners, which yet He
would not extend without an Atonement to his
Jufiice^ and a Innovation oi thtiv Nature. This
Atonement is the Sacrifice and the Death o^Chrifi^
which was no fooner determined by the Counfel
and Will of God, but thp way to Salvation was
fet open upon fuch Terms and Conditions^ as it
pleafed God in his feveral Djfpenfations fuccef-
fively to require. With regard to us efpecialy,
to whom the whole Counfel of God is declared-^, we
are aflured, that ""Chrifi Jefus came into the World
to fave finners : that He ^ hath redeemed us unto
God by his Blood: that God is pleafed to accept
us in Wis '^Beloved Son: upon his Mediation and
Intercejfion to hear us, to pardon onr Jins^ and to
grant us fuch Ajfiflance and /applies o^ Gracey as
are needful for us to retierv SLtidfan^ifie our Na-
ture, and to enable us from a true Principle of
Faith to perform a true Evangelical Obedience.
Thus this Sacrifice and Atonement once made
in the Fulnefs of Time being the Purpoje and
Counfel of God from the Foundation of the World,
extendeth Backwards as high as Adam; and all
the faithful Servants of God receive the Be-
nefit of it from the Bezinnmg to the ^'W of the
World : Thofe before the Gofpely . upon fuch a
Faith as embraced the DoBrines then revealed, and
according to fiich Light, as was then afforded
a I Tim. I. 15. b Rev, V. 9. c Eph. I. 6.
them
4-5"^ 'Declared, Exhortation.
them : Thofe Jince the Gojpd by fuch a Faith, as is
thereby required accordiflg to the J^velation of
the whole Counfel of God.
Thus as the Scriptures teach us, the whole
Bleffed Trinity worketh together for the ac-
complifhment of our Redemption : It is entire-
ly the Work of God : No Creature can claim
any Part or Merit in Effe6ting it : Herein we
behold the full Difplay of the Divine Order and
Oeconomy : By this merciful l^veiation is the One
God of us Chrifiians prefented in the Holy
Scriptures: In the Accomplifliment of this great
Work we fee the feveral Parts how ajjlgned and
how performed^ falling in with, and Supporting
each other by an intimate and necelTary Con-
ne(3:ion, a reciprocal Virtue, and reference in
every Operation throughout the Whole:* The
"Myflerious part we pretend not to account for:
What is done, and by Whom we believe.
I fliall conclude with an Exhortation drawn
from the Confequences of the Do^rtne which we
teach, that we ever ftand firm and immoveable
in this Faith: That we ^ continue ftedfaflly in the
jipoflles VoBrine and Fellorvjhipy and in breaking
ofBready and in Prayer. That we ^forfake not
our own Mercys and Chrijl Jefus our Lord '^ In
whom we have F^demption through his Bloody even
the Forgtvenefs of Sins according to the laches of his
Grace.
Upon this fure Foundation we ftand : a ^-
velation, which fully anfwereth all the Doubts
of a Guilty Mind, which quieteth the troubled
a Acls II. 42. b Jonah II. 8. c Ephef. 1. 7.
^ Breaft,
Our Hope: HappinefSy 45-7
Breaft, and is an Anchor of the Soul both Jure
and ftedfaft^ which will never break away. Here
we place our Faith^ our full Truji and Jffiance :
Not in Men nor in Angels^ nor in any created
Beingy but in God alone: Our Redemption is
compleated by the Effectual Operation of the
Father, Son, and Holy Gbofl ever fubfifting in
the fame Confubfiantial and Undivided ElTence :
Whatever Doubts might arile from any y^///-
faRion, which the moft glorious Creature could
make, are clearly removed by the Greatnejs and
Dignity of the Son of God : and how great
foever the Corruption of our Nature is, tho'
we cannot h^fanUtfied by the Influence of any
created Spirit, we are affured that the Spirit of
God, in ^zvhofe Image we were firft created^
^Tphen the Lord God formed Man of the Duji of the
Ground, and breathed into his Noftrils the Breath
of Life, This mighty Principle fo Operative at
the Creation, is able to " renerv a right jpirit with-
in US', to cleanfe our Hearts, and purifie our
Minds, to re (tore us to our Original Perfedtion,
and improve it by Evangelical Graces unto our
perfecSl Confummation, that fb ^ our vphole Spirit
and Soul and Body may be preferved blamelefs unto
the Coming of our Lord Jefus Chrtji.
And then to what higher Degrees of Glory
and Perfection we may be advanced, ftill im-
proving and growing more and more perfect
for ever, we cannot fay. Of this however we
are affured, that ^Now we are the Sons of God,
a Gen. I. 27. b II. 7. c PfaJ. LI. lo. d i Theff. V- 23.
t I John III. i.
and
4.5*8 and Glory,
and it doth not yet appear what wejhall be^ but we
hioWy that when He Jhall appear ^ wejbali be like
Hintj for wejhall fee Him as He ts^ and be trant
formed, as it were, iixto his Divine Likenefs
by beholding Him; when in the Language of
St Pauly ^ We all with open Face beholding as in a
glafsy the Glory of the Lord^ are changed into the
fame Image from Glory to Glory -^ as by the Spirit of
the Lord; that is, when with an IJnveiled Coun-
tenance looking, as thro' a PerfpeBivey we fhall,
by continual viewing that Mirrour ofGlory^ be
changed continualy into a nearer J{efemblance
from one Degree of Glory to Another. ^ Here^ or
as yety we fee through a Glafs darkly f but then Face
to Face : Here the Mirrour we look upon refledis
only a Symbolical or Enigmatical Refemblance,
and the Divine Myflerys are veiled from our
Eyes, and prefented to us in Analogical Con-
ceptions and borrowed Forms: There the glafs
we look thro will difcover the very Subfiance^
and we fhall fee Face to Face : Now ^we do but
know in party and therefore can only prophefie in
part, but ^then we Jhall know even as alfo we are
known : Then only fhall we know, when we
fhall fee Him as He is : All Glory, all BlefTed-
nefs, and Love ! For Faith fliail be fwallowed
up in Fifon, and Hope fliall end in the Ever-
lafting Fruition of this Glorious Goo-Head, but
Love fhall endure for ever, ewcrftreaming forth
from GoD, and ever increafing and returning in
in the moft pure Devotion to Himi and ever
Circumfufed in the molt Univerfal Charity and
a a Cor. III. i8. b i Cor. XIII. 12. c v. 9. d v. iz.
, Bene'
Conclujion. 45-9
"Benevolence to all Saints and Angels in the moft
perfect Communion^ in the Worjhtp and Praifes of
our God for ever.
And therefore with Angels and Archangels^ and
with all the Company of Heaven^ we laud and mag-
nifie God's glorious Name^ evermore praifmg Hiniy
and faying^ Holy, Holy, Holy, Lord God of
Hofts: Heaven and Earth are full of thy Glory.
Glory be to Thee, 0 Lord mofi High. Amen.
A Table
A TABLE of the
TEXTS.
Gen.
27. II. 7
III. 15
IV. 1 6.
XI 3,4,7
Xlf. 3
XVIII. 15.
18, ij
14
XXII. 18
XLIX. 10
Pag.
307
J18
457
Z23
308
416
309
i8i
213
409
223
223
Exod.
III. 2, 4,^
14
X. 22, 23.
XVI. 9
XVI, XVII
XIX.
XX y
XX
XXII
XXXIII. II
XXXIV. 6, 7
34
XL 34
Levit.
XIX. 1$
3M
33^
108
20S
317
204, 3 1 5
274
315
3^7
316
i8z
319
208
110
Deuter.
V. 2
VI J
4
Jofliua
V- 14, If
Sam.
XVI. 7
XXIX. 4
Sam.
VII. 16
22
Kings
VIII. 27
Job
XIII.
Pag.
315 Xlll. I
no XV. 10
XVIII. -
297
316
Numb.
XXIII. 19
XI, XIV, XVI
XX, XXI, XXV, >3 1 7
XXVI
196
I.?
Deuter.
IV.35,59
i97
3
XXVIII. 28
XXXII. 8, II
XXXIII. 4
I?
169 XXXVI. 3
158 1$
16
XXXVIII. 3d
xxxvin
XXXIX
XLII. 2
$
7
223
298
}
VIII. 27 Toi 7
XXII.7,i8,i5,i6.3e9
Plalms
2 Chron. II. 7
II. 6. VI. 18 loi 8
XVIII. 5,6,7,1 ,00 ^-7
XIV.
Pag.
290
290
310
311
290
48
318
289
290
278
loi
49
xo$
349
190
49
Ezra
1. 1,2
IV. 18
VI. 8. VII. 21
Nehem.
IX. 6
Efther
VIII. 7
Job
IV. 2
iz
VIII. 9
XI. i» !
XI. 7
I
XVI. ».
311
364, $6^
166
220
277
I
XVI. ^' 348
310 XVIII. 7, &c. 204
309 »,i3i^5 ^06
310 XIX. I, &c. ^•
XXVII. I
XXXIII. 6
10, II
XXXIV. 16,
310 XLIV.2I
XLIX. 7
LI. 10
jii 4
289
10
SolLlII,
II, 12
6x
206
z6f
177
406
277
169
396
31
*74
457
319
I
Pfeims
A Table of the Texts.
Pfalms
LXXII. 15
LXXVIII
LXXXIIT. 18
Pag
446
V7
299
LXXXVI.S,9,io 198
LXXXIX. z8
XCV
cm. 13
CIV. z
cvi. 20
av. 5,6,18,7
11,21 f
166
317
269
206
fi98
13'7
CVIII. 8, &c. xoi
CIX.23 333
CX 317
CXIII. 5, 6. 235
CXIX. 96 101
CXXXII. ir 223
CXXXIX. 7
1,24 414
7,8,9,10 4I6
Ifaiah
XLIV. 2r
XLV.
21
XLVI. 9, 10
XL VIII. II
XLIX. I?
LIII. 12
LIV.4
LV.89
LVII. 15
LX. 19
LXII. II, IX
LXIII. ly
CXLVII. 20
Prov.
IV. 18.
VIII. 2»,23,2J
XV. 3
22
XIX. 21
XX. 27
ficclef.
VI. 29
VII. 20
Ifaiah
VI. 1,2,3
8
VII. 14
VII
IX. 6
IX
XXIX. 22
XXXVII. 16
XL. 18
XLI
XLII. 8
XLIIL I, X
XLIV
6,8
Jcrem.
XL 20
319 XX 12
XXIIL 23, 24
XXX. 22
55
288
364
209
406
406
58
51
184
1
316
318
245
223
245
223
298
196
317
297
223
3 '7
297
Lament.
in.33
Daniel
III. 29
IV. I, 2
VI. 26
Vin. 16
IX. II
X. 13,21
XILi
IX. 24, 26
17, 19
18
Hofea
XLS
Jonah
II. 8
III. 4.
Micah
V. 2
Hab.
Ill
Pag.
233
297
414
297
269
223
114
197
409
206
223
269
Haggai
III. 6
Zccha.
III. 9
IV. 10
Malachi
L 14
III. I
Pag.
}
208
Apocr. Wifdom
IX. ij
168
417
223
182
274
223
Matthew
ill 16
17
IV. 10
VL23
IX. 4
27
XL 27
XIL 23
XVIII. 20
XIX. 18, 19
3io|XX. 28
XXI. 9
XXIL37,39
42,45
XXVL39,53
XXVIIL 19
310
264
442
443
270
Mark
II, 8,&C.
X. ?2
XII, 29
3*
35
4j6lXIV.3<J
Luke
L I,
II, 19,26
35
69
11. 9, 13
II
223
{204
20J
5»
318
169
247
I Of
247
416
26X
264
251
248
no
247
264
Uh
44?
169
297
320
247
£64
34?
301
229
246
301
246
IV,
A Table of the Texts.
Lake
IV. 50
»7
XL ij
31
XVIII. 3 r
XX, 4 1
XXII. 4i
XXIV. 25
,&c,
Pag.
lOJ
110
51
264
247
2^4
29Z
John
X. 35, 3(5
38
39
XIl4r
3^)33
XIV.
6
10
XV
264
316
264
3M
347
328
8,9, to, II 371
16,26 373
26
28
Pag. I Afts
3691X111.32
371! 33
26
XVI, &c.
6,7
3*
23,24
14
XVII 4, y
I
XXIII. 32
XIX. 30
XX. 28
9
Afts
1.24
11.23
30
36
42
III. 13
IV. 13
V. 3) 4) 9
VII. 30,32,33
40
53
VIII. 27, &c.
IX
x: i,2,&c.
42
3I3;XIII 23,34
305
369
3*5
347
i373
1305
iii5
374
305
442
446
445
446
264
264
321
292
XIV. 17
14, ifi aj
XVI. 18
XVII. 29
31
28
XIX. i
XX. 27
28
XXII, &c.
XXIII, I
XXIV, &c.
i6
XX vm. 2j:
169
264
248
445
4J6
445
292
324
315
3^9
316
ifi
"5
IJ2
151
223
248
Romans
I. I, 2, 3
17
19, 20, &c.
20
22, 23, 28
25,26
21, 22
*3
II. 14
ij
III. 23
24, 2J
if
IV. 17
V. 10
12,18, 19
VII. 16
5>6>7
VIII. 8, 9
IJ,&C.
26,27
IX. y
X.4
XLS
i
Pag.
260
3<5f
JJ
9J
95
200
29
S3
335
37^
17J
320
360
iif
152
lis
152
319
248
293
60
53
61
62
6y
19S
54
57
155
254
22J
^^45
(.409
2J9
26^
S7
389
526
327
210
170
223
374
360
26y
319
Romans
A Table of the Texts.
Romans
XI.33
XII. ^
'9
XIII. 4
lO
XV. y, 5
i6
I Corinthians
I. 21
n. II
9,10
10,12, 14
7
9
III. I
i5
I
IV. I
9,10
V. 18.
VI. 11,19
VIII. 4
IX. 5,6
X.20
XII. 3,4,?. 6
II, zS
XIII. li
9, 10, 12
12
14
9, 12
XV. 9
21,22
z Corinthians
I. 12
22
II. 17
III. 17
iS
V. 10
i8j T9j zo
Pag.
407
288
271
271
26S
16$
3*y
286
3J9>39i
265
98
114
171
17?
360
39^
l6i
388
148
31?
259
3*5
297
322
448
328
329
104
213
43*
445
458
IJ2
265
452
2 Cor.
V. 17, a I
II
5
VII. I
X.5
5
20
XII, &c.
XIII. 5
14
Galatians
I. 14,23
III. 13, 19,20
29
IV. 5
4
22,24
4
6
8
V.6
VI. 15
Ephefians
1.7.22
22,23
13
6
7
II. 13
16,18
3
15
20
22, 23
i>*.3>5
IIL 9, 10
IV, 17, 18
19
5
I) 4, 5i 14
30
8, II
143
3*5
143
319
458
213,
2^oUl. 5
Philippians
Pag,
26$
272
3*1^
30
66
154
448
^15
30
3*3
15*
21S
246
210
223
245
246
J 306
1**7
448
141
*55
223
250
3*5
455
456
223
»59
261
26j
291
266
390
J73
51
58
141
16?
3*5
329
*35
Philippians
II. 9, 10, 1 1
III. 6
16
Pag.
444
152
162
Coloflians
1. 14, 18,20
22J
i9,*o, *ija»
*59
15,18
366
ir. 19
225
III. 1, 2
S6
10
26s
I Theflaloniant
V.23
457
2 Thedalonians
II. 11,12
149
13
3*J
I Timothy
I. 19
14S
i3>i5
15*
5
398
15
45 f
11- 5
225
6
251
9
361
III. 9
.148
15,16
386
IV. z
58
1,2
14?
VI. 20
*f
3,4
14S
5
149
16
2oi5
3,4,20,21
386
16
4jt
2 Timothy
I. 13, 14
I4S
13
386
II. 17, 1 8
6
8
249
16
386
III. 8
149
IV I
2ZJ
3
149
Ticus
Tltui
I. 9, 15
II. 7>8, II
III. 5
Hebrewi
I. I, a, 5
12
10
J
z
*>?
5,8, 10
5
II. I4> l6
III. iz
7,&C.
IV. II
5
4,&c.
13
V. li
3
VI. I, X
VII. ij
»y
VIII. 6
IX. 14
i4> »y
11, ly
2J,26
X.5
7
XI. I
XII. 29
A Table of the Texts.
Hebrews Pag. i John
XIII. 8 36J in. a
Pag-
148
148
26$
i
$6^
276
278
307
361
3'7
365
444
146
30
317
168
245
317
413
162
3^J
1^2
223
261
375
223
210
223
261
2^4
223
2^4
2iy
»75
Jamei
I. 17
21
II. 16
2 »
IV. 12
1 Peter
1.4
18,19
2
24
II. 12
2
III. 18
20
2 Peter
I. 19
21
II. I
6
I
III. 18
8
I John
1-5
1.3
II. 2 I] 22
22
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