to defame libel and blaspheme Christianity and all the Mysteries of it and they make use of their Reason to make void their Faith But now all this may be prevented and hindred by a humble and Christian submission to the Sacred Oracles by a free resigning our selves to the Faith of the Gospel and by giving credit to it Articles because they are deliver'd and attested by God himself in the Infallible Writings which even Reason it self dictates to be the best Method we can take to establish and confirm us in our Religion and to assure us of the Truth of all its doctrines be they never so perplexed and mysterious Nor doth this introduce a Blind Credulity and such an Implicit Faith as some of the Romanists defend for when we resign up our judgments to Divine Revelation we are not debarr'd from examining and searching into and satisfying our selves about the Truth of the things we speak of but only of the Mode of them Which makes it a quite different thing from the practice of the Roman Proselytes who are bid to swallow down whatever is dictated to them and that upon the bare Authority and Warrant of the Church But here is no such crude Method prescribed we are to search the Scriptures whether these things be so and we are to make use of Reason to shew and convince us how fitting it is that we should believe what is reveal'd by the Spirit of God For seeing since the Revolt and Original Depravation of Man we stand in need of Revelation to direct us right Reason tells us that it is unsafe to rely on the bare suggestions of our own minds in the great matters of Religion This acquaints us that though we are not capable of answering all difficulties in those Points yet we are oblig'd to give credit to the doctrines themselves because they are founded on Scripture which was divinely inspired This Principle in us assures us that though we can't fully explain these things by Reason yet we have reason to believe the Holy Writ which is the Rule and Measure of our Faith yea notwithstanding those Points seem to thwart the natural principles of Reason Thus far we have Reason on our side And then for Scripture that is wholly and entirely ours Those Grand Articles which our Antagonists renounce are found there Particularly to instance in that Great and Celebrated Doctrine which I have so often mention'd one would think it might suffice that this is so directly so plainly so frequently asserted in the New Testament where we find Three expresly named Father Son and Holy Ghost to whom the Divinity is ascribed and therefore we believe these Three to be One God But how these three distinct Hypostases are one Entire Indivisible Essence is an ineffable and incomprehensible Mystery Yet though we can't conceive the Manner of this yet the Thing it self is clearly and plainly reveal'd in Scripture and consequently the Socinians have no cause to brag that theirs is an Accountable and Reasonable Faith when it absolutely opposes and contradicts the Holy Oracles of the Bible This is the true state of the matter and so it was thought to be by that Learned Writer whom I before quoted who hath the repute even among these men of a Person of Great Reason and Sense speaking of them he thus expresses himself Their Opinion I look upon as fundamentally repugnant to Christianity it self if the New Testament be the foundation of Christianity for I know nothing more express than That viz. the Trinity in those Writings And therefore the denying of the Trinity is the denying of the Authority of the New Testament Or if they will pretend they can interpret things there so as to evade this doctrine by the same reason I think they may evade any and so still the Sacred Writ shall stand for a Cypher and signifie nothing which tends mainly to the enervating of our Faith These are very Weighty words and the more to be consider'd by our Adversaries because they come from One of a Large Compass of Mind and a great Asserter of Reason in Religion which is a thing that these Gentlemen pretend much to The sum of what he saith is this that if the Scripture be true the doctrine of the Trinity is so too if Divine Revelation in the books of the New Testament is to be believ'd then this also must be embraced And on this very account it hath been embraced by all religious and pious minds that have had a reverence for the Holy Scriptures As it was the Faith once delivered to the Saints so it hath ever since been the steady belief of all the Martyrs and Confessors of Iesus and all the True Professors of Christianity and it hath with invincible force in all ages of the Church born down all opposition that hath been made against it And I question not but those violent Efforts and Insults which have been and are made against it in this present Age will prove vain and successless Though we have seen the rain descend and the flouds come and the winds blow and beat upon it yet it shall never fall because it is founded upon a rock the same Rock on which the Church of Christ is built viz. the Confession and Testimony of the Inspired Apostles the Truth and Authority of the Scriptures the Veracity of God and the Certainty of Divine Revelation And all the other Sacred Mysteries of our Religion have the very same stable foundation and therefore are Impregnable Let this then satisfie us that these Doctrines are sufficiently reveal'd though they are not fully known I say they are sufficiently revealed because the Book of God assure us that these things are so but they are not fully known because we are not able to discover the Arguments on which they are founded we discern not the foot on which they stand God hath been pleas'd to hide this from us But then this is to be said It is not reasonable to renounce our belief of that which is plain and evident because it is mix'd with something which is dark and intricate It was an Excellent Caution and Rule of the Great St. Augustine Nunquid ideo negandum quod apertum est quia comprehendi non potest quod occultum est The Truth of a Doctrine may be evident and perspicuous and that is sufficient to command our Assent tho' the Nature of it is not The Modes and Circumstances appertaining to Divine things are not to be accounted for at least if we cannot clear them up we have no reason to quit the Grand Truths themselves These are not to be abandon'd because they are not according to our ordinary level because we are not able to render a punctual account of them because we cannot perfectly Gauge them and sound them to the very bottom in a word because they are not subject to the Tribunal of Reason But if we have any regard to the Sacred and Infallible Volume
This is the Christian Truth Our singular Glory whereby We are distinguished from all those who profess any other Religions whatsoever whether of the Unbelieving Iews or the Idolatrous Gentiles or the Deluded Saracens and Turks or downright Atheists and others of a like Perverse Perswasion These all Err especially the three first Ranks of Men by not knowing or not imbracing the Scriptures which are deservedly stiled The Word of Truth and are the only supreme Rule of Faith and Doctrin We then who imbrace this Christian Rule are Blessed with that Institution which is Pure and Undefiled which is grounded on undoubted Revelation which is backed by a more sure Word of Prophecy which hath a divine Impress stamped upon it So that Our Religion as far surmounts all Others as the Gold which hath passed the Refiners Fire and hath the Royal Stamp upon it outbids the common Ore and shames its Dross and meaner Alloy You see then which are the unalterable Standards of Truth viz. Reason and Revelation the Light of Nature and of Scripture And I dare confidently aver that if our Enquiries and Determinations in Religion were faithfully managed by these two it were impossible to fail of Truth If we would but act thus as Men and Christians and that is as we ought to do we cannot miss of it For it is certainly the Purchase of all those who make a right Use of their Rational Powers and also help and direct those Powers by the Revelation of the Sacred Spirit in the Holy Scriptures By these two we may examine the Truth of the Whole Christian Religion and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrins of all Seducers that are abroad in the World and we shall find them to be False and Adulterate If we would sincerely follow these Rules the great Diversity of Opinions and Sentiments amongst us would soon be reconciled If we would faithfully take these Measures i.e. always be Ruled and Conducted by Reason and Scripture we should easily agree upon what is to be believed and asserted in Religion and all our Disputes and Controversies would vanish Now from what hath been hitherto Discoursed we may in some good measure be able not only to return an Answer to Pilates Question What is Truth but to another near a kin to it viz. What is Error and Falshood All Propositions which contradict the common Notices and first Principles in our Minds and which affront right Reason and the plain Deductions made from it are to be looked upon as False And on the same account those Assertions which overthrow the Verdict of our Senses and much more those that imply Contradictions in them and consequently Impossibilities cannot be True And on These Grounds I might shew that the Divinity of some High-flown Enthusiasts and the Doctrin of the Roman Catholicks concerning Transubstantiation are justly to be impeached of Falshood Again whatsoever Assertions in any Religion are repugnant to Divine Revelation to God's Will declared by some Positive Law to such Discoveries as are known to be immediately from Heaven these must necessarily be False And on this Ground the Religion of the Pagans Iews and Mahometans must be voted to be such because they oppose an Infallible Revelation and That confirmed by unparallelled Miracles And semblably in Christianity all those Tenents of several Sects which bid defiance to any part of the Sacred Scripture which is left us by the Holy Ghost as the generality of the Roman Opinions the Doctrins of Pelagians Socinians Anabaptists Antinomians Libertines Quakers Hobbians c. are False and Erroneous Thus far then by vertue of the Premises we have advanced that when there are several Claims and Pretences to Truth and it is enquired What Judge shall decide the Controversy the Answer must be That Right Reason and Inspired Scripture are the only Judges they being the fixed Standards and Measures of Truth But then here will lie the main Difficulty of all that in the Questions and Debates of Religion Scripture is quoted with equal Vigor and Confidence on all Sides as if what the Iewish Rabbies say of Scripture That it hath Seventy-two Faces were the received Opinion of Christians Nay some of these seem to acknowledge by their strange way of Interpreting it That it hath not only different but contrary Aspects When therefore there are Disputes about Scripture-Interpretation What must we do How can we discern what is Truth by Consulting of Scripture when as that is Dubious and Uncertain If contrary Sects and Parties quote it and plead it how can it be a fixed Standard of Truth How is it an unerring Guide It might suffice to say in General That it is no wonder that all Opinionists even the Wildest of them make use of Scripture yea a great Part of the Turks Alcoran is express Words of the Bible It is no wonder I say since Scripture was quoted by Satan himself who when he Tempted our Saviour misapplied it to the vilest Purpose But particularly to satisfie this Great and Affrighting Difficulty we may inform our selves that in Religion there are Five Sorts of Enquiries and Doctrines Now I will briefly shew how Scripture is to be made use of and when it is fit to Apply it to any of these Particulars I. Some Points of our Religion are in themselves Mystical and Profound and the Sacred Writings having not Explained them it cannot be expected that we should ever do it Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity i.e. a Trinity of Divine Persons in the Unity of the Godhead the Union of the Divine and Humane Nature in One Person the Manner of the Resurrection and the like are not to be throughly known by us as long as we sojourn on Earth These are like the Book in the Revelation which none is able to open in Heaven or in Earth but the Lamb. And seeing he is not pleased to Unfold them to us we must Admire and Adore them but not be sollicitous to Comprehend them We are to remember this that some Things must be believed on the mere Authority of the Speaker and it argues Infidelity to question the Truth of them or so much as to be Inquisitive about them The Things are spoken by God therefore we ought to give Credit to them The Manner and Circumstances of them are not discovered therefore I 'm obliged not to pry into them This was the Sense and Practice of the Primitive Christians as we may learn from Origen who tells us That the believing some Articles of Faith on the bare Authority of the Scriptures was objected to the Christians by the Heathens Their Complaint against them was That they would neither give nor receive a Reason of their Faith but were wont to cry out Examine not but believe Here likewise I may rank some Insuperable Problems concerning the Divine Decrees and Predestination the Abstruseness of which forbids
and Rule are to be made use of in the searches and enquiries about Divine Truths This Discourse lays the Foundation for those which follow for even the Sacred Verities and Principles of our Religion have a tendency to Practise The second is of the Divine Authority of Rulers and Judges wherein I have endeavonr'd to Establish the Right and Iurisdiction of Civil Governours upon the sure basis of Reason and Scripture and thereon have grounded our Obedience to them which is an indispensable Law and Duty of the Christian Institution But as we are to obey Magistrates so they are to do Homage to the King of Kings and Lord of Lords and to give proof of this Reverence and Submission by their Religious and Holy Demeanour Wherefore in the third place I have shew'd the absolute Necessity of their being Exemplary in their lives and of their surpassing others in all Moral and Religious Actions Next I undertake to display thâ— Office of the Guides and Rulers of the Church the Ministers of the Gospel the Publick Instructors of Souls and to shew what Excellencies and Perfections they ought to be Masters of in order to their Edifying the Church of Christ. Then I descend to the more Particular Cases and Conditions of persons and shew how necessary Religion and Vertue are to men of Traffick and Business in the world and that the Decay of Riches and Plenty in a Nation is to be attributed to their Vicious Practices Afterwards I represent to the Reader that Extravagant Pride and Vanity of Apparel which are so conspicuous in this Age and with that Freedom which becomes a Dispenser of the Divine Oracles I set before the offenders the Sinfulness and Mischief of this Excess Again I took occasion from the commencing of the late War to satisfie the Scrupulous about the Lawfulness yea and Necessity in some cases of going to War And soon after there was ground for another Discourse viz. concerning the Causes of Ill Success in Martial Affairs And because it was requisite that whilst we were engaging the Enemy abroad there should be Peace at home I impartially represented the Mischievous and Pernicious Consequences of Intestine Broils and Divisions in a Kingdom and warmly Exhorted to Vnity and Concord This is a brief View of Ten of the Sermons in this Volume which are so mixed that there is no Degree or Quality of persons but will find themselves concern'd in the Subjects here treated of Princes and Monarchs Inferiour Rulers and Magistrates Ecclesiaâ—tical persons and all others whether publick or private Civil or Military Wealthy or Indigent of the Manly or of the Softer Sex have their share in these Papers As for the two last Sermons they had their birth from the two much prevailing Opinion of those men who deny that there are Mysteries in the Christian Religion I strike only at that General Doctrine and wave all Set Reflections on Particular Persons or their Attempts The sum of my Vndertaking here is this I give a particular account of the word Mystery as it is mention'd and understood in the New Testament more especially I settle the true notion of that Term as it peculiarly respects the present Case and hath reference to Christianity I shew upon what Reasons and Grounds this doctrine of Mysteries is founded I represent the notorious Blemishes of the Contrary Opinion and lastly I intersperse such proper Inferences as are the natural result of the respective Particulars Thus though others have handled this Subject I make it a Peculiar Province by the particular way of my undertaking and managing it which whether it be done aright and to the satisfaction of the Learned and Pious I leave to the Reader to judge But this only I am able to say and that most sincerely that I design'd what I have here written for the Vindication of the Cause of Christianity and for the Glory and Honour of its Divine Author And this is the Design of all my Writings of what Subject soever I have already treated or shall hereafter treat Some perhaps may think I pour them in too fast upon the Reader and don 't keep a due distance such as they would have between one book and another I am so Vncivil a Writer that I will scarcely give the Reader time to breath And besides it is a blemish to my Reputation that I hereby give occasion to some to censure me for being too Forward a man and one that affects to appear often in publick view and therefore they prudently advise to observe a Moderation and according to the Rule of Husbandry to lie Fallow some time I thank these Gentlemen for the care they pretend to have of the Reader and me but I must tell them this good Advice of theirs belongs to those Novices who want Materials for a Scrible though it be but a four-penny Cut or those poor starv'd souls that write for Bread and clap all their Book and sometimes more than is in it into the Title Page Here the Counsel would be seasonable especially for the Readers Good to be Temperate Writers But if they will be so Civil as not to rank me in the number of those fore-mention'd persons I think I have enough to plead in behalf of the Frequency of my Writing I could support my self herein by very Good and Vnexceptionable Examples half a douzen of the Best Penmen we have at this day among us two of the Learnedest Prelates of our Church who fail not every year to present the Learned with an Offering and their Teeming Thoughts are still designing to oblige the world in the same manner But waving Precedents especially those which are too High for me I will justifie my practise from the Reason and Equity of the Thing it self I hold it proper to offer sâ—meâ— Truths to the world now whilst I am able to defend them against the Objections which some may think fit to make against them as I have in some part found it necessary to be done already and I know not why Truth may not be as Sharp as Error Besides some things are proper for this Peculiar Age and if they should be deferr'd would prove Vnseasonable I conceive our Sceptical Times require some such sort of Writings as I have had occasion to publish more than any that were before or perhaps ever will be Again what I do is pursuant to my Character and Function which exact a Publick Appearance and an Open doing of good to mankind For a Clergyman should give an account of his Time to the World as well as to God Wherefore being not engaged at present in the Employment of the Pulpit I think my self obliged in Conscience to â—â—eak to the world from the Press and to let my Pen do the Office of my Tongue And truly why one should be a Crime and not the other is unaccountable Or rather it is not much to be doubted that those men whom I have to do with at present look upon both equally
here of no value it is generally despised and rejected You must think of some Other way for This will not do Alas What is TRUTH worth and what are you like to get by abetting it But I rather think that Pilate ask'd This Question in Contempt and Derision I pray Sir What is the Right Definition of Truth Do you pretend to understand the Exact Notion of it I must tell you This Friend Men are as much Mistaken about This as Any thing in the World and I believe You are One of that number You talk of Truth but do you know What it is And as soon as he had started this Query he went off the Bench. By which it appears that his Enquiry was not Serious and that he Cared not for a Reply to it Otherwise if he had been in Good Earnest without doubt our Saviour would not have failed to return an Answer For he was a Person extremely Communicative and used to satisfy all Material Questions to the Full yea above what was demanded As when a Lawyer ask'd him What was the First Commandment he told him moreover what was the Second which was like unto it So when it was asked him Is it lawful to give Tribute to Cesar or no His Answer was more than Satisfactory for he not only acquaints them that they ought to pay Cesar his Tribute but he adds also that God's as well as Cesar's Dues are to be discharged It is not to be doubted that He who was so Ready at all times to Satisfy Mens Demands would have returned an Answer to This of Pilate if this Great Man would have Stayed for it But though Pilate went away in Haste I hope it will be worth our Time to Stay and Satisfy our selves about This Question of so unspeakable Use and Value a Question which is every ways Necessary in order to the Resolving of the Scruples of the Conscientious and Silencing the Cavils of the Atheistical and Prophane a Question whereon the whole Frame and Constitution of Religion depends a Question of the Greatest Importance next to That What shall we do to be Saved Or rather it is of the Same rank with it for as the Apostle hath joyned them together God would have all Men to be Saved and come to the Knowledge of the Truth But an Other Question then will arise How shall we come to the Knowledg of the Truth Are we not on every side beset with Mistakes and False Notions Was not Error very Early in the World and doth it not bear Date from Adam I have not Examined whether that be True which One saith That there is but One Speech deliver'd before the Flood by Man wherein there is not an Erroneous Conception But this is certain that Mistake and Falshood enter'd into the World betimes and that ever since a Night of Ignorance hath over-spread our Minds and our Judgments are involved in a Cloud of Obscurity and Imperfection In Cebes's Table which represents Man's Life Imposture gives her Cup to all that come into the World Error and Ignorance are the Potion and every one Drinks of it but some more and some less Hence it is that Pretences and Appearances of Reason cozen us Imperfect Argumentations and Superficial Discourses easily determine us A Petty Inducement a Weak Likelihood a Plausible Harangue are enough to Turn the Scales with us and Weigh heavier sometimes than a Demonstration Hence it is that Truth is so Rare a thing in the World We may justly complain as He of old It is Difficult to find out True Reason Or we may cry out as Hermias the Old Christian Philosopher did Truth hath abandon'd and taken its farewell of the World How then shall we hope to have this Question assoil'd and to know What is Truth Nay We are in as bad Circumstances as before and Pilate's Demand is as far from being Answer'd as it was for as the Sceptick doubteth of all Truth yea indeed denies it so on the other hand we see that All Parties of Religion in the World pretend that they are Masters and Possessors of it Before there was No Truth and now All is Truth If you ask what it Truth you shall not want whole Herds of Men who will come and offer their Service to you and with all Officiousness will tell you that they are able to Resolve you in such an Easy Question as That is Truth takes up its Residence with Vs say the Pagaâ— Worshipers Our Numerous Deities and their Idols have been vouched by Oracles and Divinations and all the ways that are requisite to make a Religion Authentick We are the Parents of Orthodox Faith say the Iews and all the rest of the World are Bewilder'd and Lost being destitute of a Pillar of Light to lead them Alas they are inveloped in Egyptian Darkness and must continue to be so till they take Moses for their Only Guide to bring them out of it But then again Neither Gentiles nor Iews are in the right say the Followers of Mahomet who yet was the Son of a Pagan Father and a Iewish Mother The Alcoran is the True Charter of our Religion and who can suspect it since our Prophet received it from the Angel Gabriel We are the True Musselmen i.e. Believers and all Others are downright Infidels and Miscreants Nay even among Those who profess Christianity for out of the Best and Purest Religion will arise the Worst of Corruptions and Heresies the Parties and Divisions the Disputes and Claims are not a few Truth is but One and yet they All think they Monopolize it Every Sect is Eager and Violent and some of them Confine All Religion and Salvation to their Own Way Nay they are for Persecuting all Parties but their Own like the Ottoman Princes they must Strangle all their Brethren otherwise they think they cannot Reign safely Ask the Different Parties even from the Highest to the Lowest from the Old Gentleman that sits in the Porphyry Chair to the meanest Quaker or Muggletonian and they will all tell you they are in possession of the Truth Every Perswasion hath this of Popery in it that the Professors of it think themselves Infallible and say they have an Unerring Guide and therefore they take the Chair and Determine Peremptorily on their Own Sides Even whilst some cry This is False and others That if you ask them singly they all say they are in the Right and every one confidently vouches that he is Proprietor of Truth It seems by This that Truth is Equally divided among All Men or rather indeed that the Opinion of it is so And hence it is probable that Scepticism and Indifferency in Religion have had their Rise for too Lavish Pretences to Truth have made some question whether there be Any The Divers Claims and Quarrels in Christianity have wonderfully fostered Atheism For whilst it hath been observed that Divinity hath every where become Polemical and that Men have thrown Bibles at one anothers
becomes an Emperor to die standing as one of them said surely it will not be Unbecoming a Christian Magistrate to do so I mâ—an to expire in the Faithful Performance of his Office in the actual doing of his Duty Others of a meaner Quality steal into their Coffins and silently descend into their Graves and are not much observed but you will be watched when you go off the Stage when you leave the World and it will be asked in the Neighbourhood what you did when you were in it and how you manag'd your Stewardship Live then so that when you come to die you may with Pericles a Famed Statesman of Athens rejoice that no Citizen ever wore a Mourning Habit on your account Live so that when God shall remove you from your Places by Death you may in another Sense than our Psalmist intended die like Men Bravely and Honourably that ye may fall like one of the Princes with Credit and Renown and that after your Departure you may live and flourish in the Memories and Hearts of all Good Men who will never suffer your Good Actions to be Buried with you The Reasons why Magistrates ought to be Exemplary in their Lives A Sermon Preach'd at the Election of the Chief Magistrate in a Corporation EXOD. XVIII 25. And Moses chose able Men out of all Israel and made them Heads over the People WE find that Supremacy and Government have been made matter of Chance with some People thus one Regilianus was promoted to Kingship meerly because of his Name The Sidonian Servants agreed among themselves to make him King who the next morning should first see the Sun Darius's Horse made his Master King of Persia by his Neighing But it is certain that so Great a Concern should not depend upon meer Casualty but ought to be determined with the most serious Deliberation imaginable And so as for Subordinate Rulers and Governors the Designation of them ought not to be Accidental and Fortuitous but is to be managed with Consultation and Choice for every one is not fit for such a Place every one is not duly Capacitated and Qualified for a Publick Office and Trust. This is the first thing we take notice of here That Moses chose Men out of all Israel to be Heads and Rulers And this Choice was conformable to his Father-in-Law Iethro's Advice ver 21. Thou shalt provide out of all the People able men such as fear God men of Truth hating Covetousness and place such over them to be Rulers The first and leading Qualification of an Able Magistrate is That he fears God He must be one that is Eminent for Religion and Piety which ought to be seen and observed not only in his Profession but Practice Next he ought to be a Man of Truth i.e. void of all Dissimulation and Hypocrisy one that is Faithful and Upright in his Dealings and therefore the Septuagint render it Iust or Righteous For he is not fit to be a Ruler whose Life is stained with Acts of Injustice and Dishonesty Moreover none should be preferred to Magistracy and Government but such as hate Covetousness such as are of a Free and Generous Spirit and Detest all Base and Sordid Actions such as Scorn to Pervert Justice by taking of Gifts and Bribes such as have been taken notice of for their great Inclinations to Charity for their readiness to Relieve the Distressed and for their Condescending to the Poor and Needy thereby shewing that they hate Pride and Haughtiness which gives an Account of the Seventy's Version or Gloss rather These are the Qualifications of a Magistrate but the First of them is the Chief and governs the rest He that fears God will approve himself to be a Man of Truth and Sincerity Faithfulness and Uprightness Religion and Piety will make him Just and Honest towards Men These will inspire him with Charity Generosity and Condescention and will not suffer him to pervert Judgment and Justice In short the Fear of God will make him Eminent in his Life and Actions singular for Vertue and Goodness and cause him to do all things worthily and as becomes a Migistrate This is the Character which Rulers must bear according to Iethro's Advice to Moses And the Text acquaints us that this latter made his choice agreeably to it for he chose able Men out of all Israel and made them Heads over the People and Rulers of thousands c. that is he conveniently placed them in several Quarters to decide Controversies among the People to distribute Justice to give every one their Right to take care of the Publick Welfare and to discharge all the Parts of a Good Magistrate The General Proposition then which I will entertain you with at present is this That a Ruler must be a Man of an exemplary Life and Conversation he being placed above others must Excel them in the Eminency of his Deportment and Actions This is clear from the Choice which is here made and from the Character which is here given There is a great deal more requir'd in a Governor than in an Inferior Person He may be Good in a low and mean Place who can scarcely be reckoned so in a high one So that it may be said of such a one after he is advanc'd to Government as Tacitus said of Galba He might have been thought by all Men to be capable of Ruling if he had not actually been prefer'd to that Station For this is unquestionable That that Person may make a tolerably Good Subject or Citizen who yet may not be fit to be a Chief Governor The Reason is because such a one must Surpass others wherefore what is sufficient and fitting in the former is not so in the latter It was one of the Laws of the Twelve Tables among the Romans That the Order of the Senators should be free from Vice and be an Example to others The same may be pronounced in General concerning the high Degree and Order of Magistracy It must not be spotted with the common Defilements of the World it ought to be a Pattern to the rest of Mankind It is required of Superiors and Rulers that they be as Noted for their Moral and Divine Excellencies as for their Authority and Dignity They must strive to outshine others in Vertue and Goodness and to be really the Best Men in the place they live in The Reasonableness of which will appear from the Consideration of these following Particulars First A Magistrate is oblig'd to be Exemplary in his Life because so great numbers of Men have their Eyes fixed upon him and that 1. To find Fault with him 2. To Imitate him and do as he doth I begin with the first Mens Eyes are fixed upon you that are Magistrates to see what Faults they can find in you to discover your Imperfections and Miscarriages The Great Luminaries of Heaven are never Eclips'd but we take notice of them yea some of the Lesser Lights and Petty
on the very same ground attend to the former because that is from God no less than this Wherefore those who oppose one to the other make â—od contradict himself because he is the Aâ—thor of both And here I cannot but take notice of the Injustice of some late Penmen who represent the Asserters of the Trinity and of such like Points of Faith as persons that are Enemies to Reason and such as will by no â—â—ans admit of a Rational Religion This they craftily urge and aggravate to blacken the Cause which they have set themselves against but there is nothing of Truth in the accusation but as they manage it a great deal of Falshood and Wrong For we give unto Reason the things that are Reason's we assert the use and necessity of it in Religion yea in the Christian Religion and we are able and ready to defend and maintain a considerable part of it by Rational Principles We most freely profess with Iustin the Philosopher and Martyr That whatever was well said by any of the Philosophers Poets and Historians is to be found in the Christian Writings of the Bible We declare that the Christian Institution commends and enforces all the Maxims of Morality and the Natural Religion of mankind and the Common Dictates of Reason Those therefore are very Injurious to us and to Truth itself who labour as we see they do to fill Mens heads with other apprehensions But though it be thus in the general yet there are Particular Doubts and Difficulties relating to this Holy Institution there are some certain Points which are in themselves Mysterious Incomprehensible and Inconceivable and will not submit to the nicer Scrutinies of Humane Reason The â—ery Deity it self which is the very foundation of all Christianity is a 〈◊〉 and the greatest of all Mysteries Whence it was the acknowledgment of 〈◊〉 a very Wise and Good Man God is Great and we know him not Job 36. 26. We cannot fully understand his Nature and Attributes yea we are capable of knowing but very little of them Which is fitly express'd by that of the Apostle He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. This inaccessible Splendor admits not of a full view The more we gaze upon this Glorious Sun the more we are dazzled and almost blinded In some case it is unsafe and perillous saith a Pious Father to speak what is True of God â—â—e is best known by a modest 〈◊〉 â—â—ith another We know not whâ—â— he is but only what he is not saith a Third And it is observable that Socinus himself in the first Chapter of his Praeâ—â—ctions stiâ—â—y contâ—nds though upon no solid grounds at all that the Existence of God is not discoverable by the light of Naâ—ure and Reason how then can he and his â—ollowers imagine â—hat the Divine Nature and Essence are to be comprehended by humaâ—e thoughts If we cannot according to him discover that God is how shall we understand what he is There are several unutterable Abstrusities and Difficulties in the notion of an Eternal Self-subsisting Being We cannot penetrate into the Omniscience and Omnipresence of God we have not adequate conceptions of his Immutability his Justice his Faithfulness and none of his Perfections and Excellencies are throughly understood by us So that according to the way of Arguing which some men use viz. that Nothing must be receiv'd in Religion but what is exactly according to plain Reason they may renounce the Deity it self for in the notions we have of the Nature and Attributes of God there are some things above our Reason The Manner how Three real Subsistencies are united in One Essence or Substance of the Godhead is not comprehensible but the Holy Scripture puts it beyond all doubt that it is so There are many Principles and Propositions in Christianity which are far above our weak capacities There are several things in the Conduct of our Redemption and Salvation the exact knowledge of which is hidden from us at least the Modes and Circumstances belonging to them are not to be comprehended though we are sure of the General Truth There are sundry Difficult things occur concerning the Incarnation of the Son of God but we have no reason to disbelieve the Doctrine it self I know saith St. Chrysostom that the Son was begotten of the Father but how I know not I know he was born of a Virgin but I can't tell the Manner of it for we acknowledge the production of Both Natures and yet the Manner of both we are not able to declare So as to the Vnion of the Divine and Humane Natures in Christ's Person we have not an accountable idea of it though the thing it self is agreeable to Reason We cannot answer all the doubts concerning Christ's Satisfaction but upon incontestable grounds we may be convinc'd of the Truth of it The Resurrection of the same Body at the last day is an unquestionable Article of the Christian Faith but if we be ask'd how a dead body crumbled into dust and perhaps dissipated by the winds into several quarters or how a body converted into the substance of other creatures after innumerable introductions of new shapes preserves its proper Identity â—nd Individuation if we be ask'd I say How this can be The Answer in brief can 〈◊〉 no other than this We cannot tell But it will be said This is an unbecoming Answer for any man that pretends to Knowledge and Understanding in the matters of Religion I reply This is no ways unbecoming but to pretend to give Reasons and Accounts when we are not able to do it is very unbecoming and absurd And many other Points of Christianity are hid from our Natural Reason and are Inscrutable Secrets Our Religion hath many Mazes and Labyrinths in it which we cannot extricate our selves out of The Gospel not only was but is a Mystery it is so now and will continue so to the end of the world If we enquire into the Reasons of this so far as we are able to judge there may be this Account given of it 1. That which Solomon suggests to us ought to have the preference to all other Reasons that can be assign'd It is the glory of God saith he to conceal a thing Prov. 25. 2. The Supreme Being is pleas'd to hide the knowledge of several things from men because this redounds to the Honour and Glory of the Divine Majesty Hereby the Sovereignty of the Great Disposer of all things is displayed to mankind hereby his Transcendent Nature which infinitely â—urpasses that of all Created beings is proclaim'd to the world This was the sense of another Wise and Holy man who speaking of the Almighty saith He giveth not account of any of his matters Job 33. 13. Though sometimes yea frequently he vouchsafes to render a Reason of what he saith as well as of what he doth yet in many cases he thinks fit to deal with us otherwise
and Partiality 1. They profess themselves to be satisfied about the Divine Conduct in the Governing of the Vniverse though many Difficulties and those very Great and Insuperable accompany it They acquiesce in the unerring Wisdom of the Supreme Ruler of all things and they pretend not to judge of his actions but most willingly grant them to be just and wise and good notwithstanding they cannot give an Account of them notwithstanding they acknowledge them to be Unsearchable and Incomprehensible None of them have ever ventured to question God's Wisdom because there are some Events and Occurrences in the world which no man can possibly give a Reason of We do not hear them say that these are contrary to Reason and that they are Contradictory although at the same time they yield that they have no knowledge of them they are out of their sight and they can render no particular account of them Nor do we hear them cry out to have these Intricate Events made out by Reason they don't peremtorily demand to have the Causes of them laid open or else they will throw up the doctrine of Providence No they very patiently and contentedly resolve all into the Infinite and Unsearchable Wisdom of the Absolute Governour of the World and into the Ignorance and Weakness of humane understandings God hath not thought fit to reveal those Secrets and therefore they are content to be ignorant of them yea they submissively admire revere and adore that Infinite Wisdom which they vote to be Mysterious and Unaccountble And why then do they not act thus with with reference to the Mysterious Articles of the Christian Faith and the Great but Abstruse Verities of the Gospel Seeing they deny not the Providence of God because of some harsh and difficult passages in it why should they reject those Doctrines because there are some things in them hard to be understood Seeing they quarrel not with the Divine Government though many things in it are mysterious and dark and far above their understandings why do they find fault with those Points of the Christian Belief which were deliver'd to us by the same All-wise Governour of the world because there are certain Mysteries in them If the Infinite Wisdom and the Absolute Power and Sovereignty of the Supreme Being render his Actions unaccountable why should not these make his Words his Sayings his Dictates about divine things to be of the same nature If the methods of God's ruling the world be Inscrutable why should we undertake to fathom the depths and secrets of those Truths which he hath declared to the world If God doth great things past finding out why may not he be allow'd to speak such If the Iudgments of God are unsearchable and his ways past finding out is there not cause to believe that God's Nature and Essence are so too If the Socinians are not concern'd to answer the Difficulties about the former what is the reason that they startle at the latter If they acknowledge that God acts many things which are above their understandings why should they not own him to be what they cannot comprehend If they can't know what he doth why should they expect to know what he is Are the Works of God's Providence unsearchable and is not He himself so Are there several things done above their apprehensions and shall they deny the Author of them to be above them Is God to be trusted and relied upon beyond their knowledge and understanding and is he not barely to be believ'd though he delivers some things which are above their capacities Is the doctrine of Providence though in sundry things Unaccountable imbrac'd and profess'd by them and is not the doctrine of the Holy Trinity to be entertain'd though it contains in it such things of which we are not able to give an account Is it an unquestionable Truth that there is a Divine Management of all mundane affairs though the particular administrations of it are inexplicable and is it not as reasonable to assert that there are Three Persons in the Deity though we cannot explain and unfold the Manner of it I challenge those that make the boldest pretences to Reason and Good Sense to shew the Difference between these All unprejudiced and impartial minds must grant the Case to be the same for surely God's Essence is as infinite and incomprehensible as his Providence and therefore if it be a rational and sufficient Answer to all the Objections and Scruples against Providence to say that they believe God is Wise and Good and Just though they are not able to comprehend the secret methods of his Wisdom Justice and Goodness then it ought to be as good and satisfactory an Answer to all Difficulties of the Trinity to say they firmly assent to that doctrine though they cannot understand the Manner of it But the persons I am speaking of will not submit to this and therefore they demonstrate how Partial they are when they quarrel with the foresaid Article and other doctrines of the Gospel for no other reason but this that they are Mysterious and Vnaccountable they are rais'd above the reach of their understandings I appeal now to the severest Judges of Reason whether these men can justly lay claim to any such thing whilst they thus behave themselves whilst they declare that even in Religious and Divine Matters for such certainly is that of Providence it is reasonable to believe and embrace more than we can understand and comprehend and yet renounce the doctrine of the Trinity and some other substantial Points of Christianity for their being in some measure Incomprehensible What can this be but Perverseness and Crosness What is it but acting contrary to themselves And then who will give heed to men of this cross-grain'd temper Who will regard such vain people that are inconsistent with themselves and clash with their own Concessions They frankly subscribe to Divine Providence though it hath many Mysteries Obscurities Difficulties Intrigues in it which no mortal man can unfold and yet they discard some of the chief Evangelical Truths because they can't explain them by Reason Thus they run counter to their own Principles and Practice and are Self-condemned persons and proclaim to all mankind that they are corrupted with Prejudice and Partiality 2. They give open and undeniable proofs of this by granting that it is convenient yea necessary to regulate and limit the tendencies of the Will and Affections and yet with the same breath they pronounce it unfitting and unreasonable to use any restraint or set any bounds or prescribe any rules to the Intellectual faculty They own it to be the indispensable Character of a Good and Religious Man to exercise a discipline on his Imagination and his Passions they hold it to be a main part of Christian Philosophy to be severe and rigorous here For some things which seem reasonable and plausible are forbidden us by the Evangelical Laws and many harsh and difficult things are