d 
 
 ^A  ,/ 
 
 '■-C^': 
 
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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-. 
 
(I) 
 
 ¥^ 
 
 '€&^^^^^ 
 
 g^^?"  W'^)^^^L^ 
 
 sa 
 
 ^^ 
 
 1 
 
 m 
 
 1 
 
 ^^^^S 
 
 ^^w^^^^J^S^^ 
 
 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   dffe&eth  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