Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. VI. (Book 6)

Particular Graces Consider'd, the internal Principles of Perfection. Divine Faith Doctrinal, Justifying, and in the dispo∣sal of Providence. Doctrinal Faith is not Imagination, nor Reason. The Objects of it. The Motives consider'd. The Es∣sential Perfections of God. Faith a di∣vine Revelation, is the most reasonable Act of the Humane Mind. God's Truth a Principle immediately evident. His Juris∣diction reaches to mens Understandings. God never requires our Assent to super∣natural Truths, but he affords sufficient Conviction, that they are reveal'd by him. God reveals himself in Scripture by humane expressions according to our Capa∣city. We are obliged to believe superna∣tural Doctrines, no farther than they are reveal'd. To attempt the Comprehensive knowledge of them, is perfectly vain; 'tis impossible, impertinent, and dangerous. Curiosity often fatal to Faith. An Answer to Objections, that supernatural Doctrines are not reconcileable to Rea∣son. That when men use all means sin∣cerely to know the truth of them, and are not Convinc'd of it, they shall not be

Condemn'd for involuntary, speculative Errors.

I Will now particularly Consider those Graces that are of a more Excellent Nature, and have a more powerful Cau∣sality and Influence in the lives of Chri∣stians Faith and Love, Hope and Fear, are the internal Principles of Christian Perfection.

I will first discourse of Divine Faith, the first principle and foundation of Re∣ligion,* 1.1 as the Apostle declares: He that comes to God, must believe that he is, and the rewarder of them that diligently seek him. The belief of his Being and Boun∣ty, is the Motive of Holy Worship.

This Grace is most Honourable to God, and beneficial to us. The under∣standing is our Supreme Faculty, and by submitting it to divine Revelation, we pay the most humble Homage to him. By Faith we Conceive of God, becoming his divine Perfections: in believing the Revelation he has made of his Nature, which is as Incomprehensible as 'tis In∣visible, and the declaration of his Will, though the things promis'd are encom∣pass'd with opposition and seeming im∣possibilities, we glorifie his perfect Ve∣racity and Omnipotence in the highest manner. He that believes the divine

Testimony, sets his Seal that God is true; ratifies his word in the most so∣lemn manner.

Faith is most beneficial to us. 'Tis the root of the Spiritual Life, from whence all other Graces derive their flou∣rishing and fruitfulness. 'Tis not only productive of its own acts, but excites and animates every Grace in its distinct exercise: Like the animal Spirits, that give motion and vigour to all the Senses. Faith in Christ conveys to a weak Chri∣stain, a kind of Omnipotence: The Apostle declares, I can do all things* 1.2 through Christ that strengthens me. The most eminent effects of other Graces, either active or suffering, Fortitude, Zeal, Self-denyal, Patience, are attribu∣ted to Faith; as the Honour of a Vi∣ctory is ascribed to the General, by whose Conduct and Courage the Battle is ma∣naged, though 'tis obtained by the Va∣lour of the Soldiers.

By Faith we are justified from the guilt* 1.3 of our many and mighty Sins. We are* 1.4 purified from their deep Pollutions: We are adopted into the line of Heaven; and are saved from misery extreme and eternal.

I will consider Divine Faith under three Heads. 1. Doctrinal Faith. 2. Ju∣stifying Faith. 3. Faith in the disposal

of all things, by the ruling Providence of God.

Doctrinal Faith I will consider, 1. In its nature. 2. The objects of it. 3. The motives. 4. The efficacy.

1. The nature of it. All the notions of Faith agree in this; 'tis a dependance upon the truth of another. Thus Trust is called Faith; because it relies upon the truth of a Promise: And one is said to keep his Faith inviolate, when he performs the Promise that another rely∣ed on. Faith in the propriety of ex∣pression, is an assent for the veracity of the speaker: Accordingly, Divine Faith is a firm assent of the Mind to things, upon the authority of Divine Revela∣tion. 'Tis distinguish'd from Imagina∣tion, and from comprehensive Reason.

Fancy draws a Copy of those Objects that are perceived by the external Senses, or compounds many Copies together, but creates no images of things not per∣ceptible by the Senses. We can ima∣gine Mountains of Gold, because we have seen Gold and Mountains: We conceive monstrous mixtures in Dreams▪ but no actors can appear on the theatre of Fancy, but in borrowed habits from sensible things. But the Objects of Faith are such things, as Eye hath not seen,

nor Ear heard, and transcend the capa∣city of the Imagination to conceive, and of the external Senses to represent: Yet Infidels blaspheme the Eternal Truths of Divine Things, as the fictions of Fancy.

2. Faith is distinguish'd from Science, acquired by Study, and from Reason. Reason implies a progress from one de∣gree of Knowledge to another, by con∣sequences drawn from the first to the second: But Faith asserts to things up∣on the account of superiour Authority that reveals them, and commands us to believe them. The same things may be the Objects of Faith and of Reason, bu•• in different respects: Reason may dis∣cover them, by ascending from effects to their causes, or descending from causes to their effects: Faith receives them as revealed in Scripture; By Faith we know* 1.5 the Worlds were made; which may be proved by clear Reason.

2. The Objects of Faith. The gene∣ral Object of Faith is the Word of God; the special, are those Doctrines, and Pro∣mises, and Things, that Reason cannot discover by its own Light, nor perfectly understand when revealed. The Word of God contains a Narrative of things past, and Predictions of things to come: The destruction of the old World by a deluge of Waters, and the consumption

of the present World by a deluge of Fire, are Objects of Faith: But the Unity of the Divine Nature, and the Trinity of Divine Persons, the Incarna∣tion of the Son of God, his Eternal Counsels respecting Man's Redemption, never enter'd into the Heart of Man to conceive; but are as far above our thoughts, as the Heavens are above the Earth, and cannot be comprehended.

God may be considered absolutely in himself, or as revealing himself and his Will to us. We have some knowledge of his Being and Divine Attributes, Wisdom, Power, Goodness in his Works of Creation and Providence; but we believe in him, as declaring his Mind and Will to us in his Word. We may know a Person, and his excellent Vertues In∣tellectual and Moral, but we cannot be∣lieve in him without some discovery of his Thoughts and Affections to us.

3. The motives of Belief are to be considered. Divine Faith must have a Divine Foundation. Faith may be ab∣solutely true, and relatively false. Ma∣ny believe the Doctrine of the Gospel, upon no other grounds than the Turks believe the Alcoran; because 'tis the reigning Religion of their Country, and by the impression of Example: From hence their Faith is like the House built

on the Sand; and when a Storm arises, is in danger of falling. The firm foun∣dation of Faith is the essential supreme Perfections of God; unerring Know∣ledge, immutable Truth, infinite Good∣ness, almighty Power. 'Tis equally im∣possible that he should be deceived or deceive. His infinite Understanding is the foundation of his perfect Veracity. And whatsoever is the Object of his Will, is the Object of his Power; for to will and to do are the same thing in him.

'Tis true, the knowledge of things by experimental Sense, is a clearer per∣ception than the perswasion of them by Faith. The first is to see the original, the other is to see the copy, that usually falls short of it. 'Tis therefore said, We now see in a glass darkly: But the Divine Testimony in it self has the most con∣vincing evidence, above the assurance we can have by the report of our Senses, which often deceive us, through the in∣disposition of the Faculty, or the unfit∣ness of the medium or distance of the Objects, or the knowledge of things by discursive Ratiocination. The objective certainty of Faith is infallible. We know with the highest assurance, that God can no more lye, than he can dye. 'Tis said, All things are possible with God; but to lye or dye are not possibilities,

but passibilities; not the effects of Power, but proceed from Weakness. We know the sacred Scriptures are the Word of God, by the signatures of his Perfecti∣ons, Wisdom, Holiness, Goodness, Ju∣stice; and by the Miracles perform'd by the Pen-men of them, that proved they were divinely inspir'd; and consequently infallible in what they wrote.

From hence Faith is often express'd by Knowledge. Nicodemus gives this te∣stimony of our Saviour, We know thou* 1.6 art a teacher come from God. We believe and are sure, thou art that Christ, the Son of the living God. We know that if the* 1.7 house of this earthly tabernable be dissolved, we have a building made without hands, eternal in the Heavens. We know that he* 1.8 was manifested, that he might take away Sin. We know that when Christ shall ap∣pear,* 1.9 we shall be like him; for we shall see him as he is.

I will not insist upon the particular supernatural Doctrines revealed in the Gospel, for there is little new to be said upon those Points: If Men with renew∣ed Minds and Hearts considered the te∣stimony of Scripture, there would need no more arguing: But I will lay down some Considerations, that prove Divine Faith to be the reasonable act of the

Humane Understanding. 2. Answer the Objections alledged to justifie the disbe∣lief of Divine Doctrines, that we are not able to conceive nor comprehend.

1. That God is true, is a Principle immediately evident, not dependently upon an antecedent motive. This, by its native irresistible evidence is beyond all dispute, and exempted from all cri∣tical Inquiries. There is no Principle written in the Minds of Men with clearer Characters. 'Twas the saying of a wise Heathen, If God would converse visibly with Men, he would assume Light for a Body, and have Truth for his Soul. God is most jealous of the Honour of his Truth. Thou hast magnified thy word above all thy name. Truth is the supreme Character of the Deity. The Apostle builds the assurance of Christians upon the Promises, and their strong Consola∣tion upon this infallible Rock, God that* 1.10 cannot lye. From hence it follows, that in supernatural Doctrines, we must first consider the authority of the revealer, and then the nature of Doctrines.

2. God's Jurisdiction extends to our Understandings, as well as to our Wills: He rules our Understandings by light, our Wills by empire. If God did com∣mand us to believe only▪ Truths in them∣selves evident, our receiving them would

not be an undoubted respect to his Au∣thority; but to believe his testimony without the evidence of things, is an Obedience worthy of him. And we are equally obliged to believe his testimony, concerning the truth of things, notwith∣standing the reluctancy of the carnal Mind, and their seeming repugnance to the natural notions of Reason; as to obey his Precepts, notwithstanding the reluctancy of the corrupt Will, and the inclinations to forbidden things.

3. God never requires our assent to su∣pernatural things revealed in his Word, but affords sufficient conviction that they are Divine Revelations. When God de∣puted any by Commission for an extra∣ordinary Work, he always afforded a Light to discover the Commission was uncounterfeit. Moses was sent from God with a Command to Pharaoh, to release the Israelites from their cruel Servitude; and he had the Wonder-working Rod, to authorise his Commission, and con∣firm the truth of his Message by Mira∣cles. The Divinity of the Scripture, the Rule of Faith, shines with that clear and strong evidence, that only those whose Minds are prevented with a con∣ceit of the impossibility of the Doctrines contained in it, and perverted by their Passions, can resist it. Colour'd Objects

are not discern'd more clearly by their Colours, nor Light by its Lustre, than that the Scriptures are of Divine Reve∣lation.

Reason is an Essential Faculty of Man, and by it we are directed why to Believe, and what things are reveal'd as objects of Faith. To believe, and not to un∣derstand the reason of our belief, is to turn Faith into Folly and Extravagance. The Men of Samaria were first induced to believe in Christ, for the testimony of the woman that told them, Come and see* 1.11 the man that has told me all that ever I did: but when they heard Christ speak, they said, Now we believe, not for thy words, for we have heard, and know, that he is the true Saviour of the World. The Under∣standing is convinc'd by reason of the Divinity of the Scriptures: and as a pole supports a Vine, but does not give Life and Vertue to its Root, so Reason assists Faith in directing it to the Scrip∣tures, the Rule of it, but Faith in the Mysteries of the Gospel derives its Life from God the Author of them. By Reason we discover the relation, order, distinction, and dependence of Reveal'd Truths: and reject the vain opinions of Men, when propos'd as Divine Oracles, and the fruits of Fancy, that are pro∣pos'd as Mysteries of Faith.

4. God reveals himself to us in Scrip∣ture by Humane Expressions, according to our Capacity of receiving the Know∣ledge of Divine things: and we are to understand them in their apparent sense, unless the precise litteral sense contains an evident Contradiction to what is cer∣tainly known by Reason, and disparag∣ing the Divine Perfections. The sure Rule of interpreting them, is to separate whatever is defective in them, and ap∣ply them to God in the highest degree of Perfection. We read of the Hands and Eyes of God in Scripture, which signifie the perfection of God's Know∣ledge and Power: they are the Organs by which Men do and know things: but 'tis Infinitely unworthy of God to think that the Divine Operation has need of such Instruments.

Thus the Communicating of the divine Nature from the Father to the Son, is express'd by Generation, which is the most Noble Production of one Living Creature from another, especially of an Intelligent Creature, with all its proper∣ties: but who can declare his generation? We must not conceive it with the Im∣perfection of Humane Generation, where∣in the Effect is separate from the Cause, and successive to it. For 'tis a contra∣diction, that God should beget a Son in

his most perfect Image, but he must be Eternal as the Father; otherwise, he would be defective in the resemblance of the first perfection of the Deity. All resemblances of God in Scripture have their disparity and defects, which must be separated from him. But excepting such Cases, the Word of God is to be understood in its proper sense. For we must suppose that God speaks to us with an intention that we should understand him, otherwise it were not Just to re∣quire us to believe it: Our Minds could not firmly Assent to his Word, but would be floating between Faith and Doubts. And if God intends we should understand his Meaning, how can we reconcile his Wisdom with his Will, if he does not speak to us in the same sense as Men do to one another.

5. We are obliged to believe super∣natural Doctrines no farther than they are reveal'd. God does not require our Assent to an Object beyond the Merit of it: that is, the degrees of its Revelation. We cannot see an Object more fully than 'tis visible. The truth of Evangelical Mysteries is clearly reveal'd, the manner of them is not discover'd. To attempt the Comprehensive knowledge of them, is perfectly vain: for 'tis Impossible, Im∣pertinent,

and of Dangerous Conse∣quence.

1. 'Tis Impossible. Supernatural Truths cannot be primarily and imme∣diately discover'd by Reason, but are on∣ly known to the Divine Mind, and com∣municated to Created Understandings ac∣cording to the pleasure of God. No man hath seen God at any time, the only begotten* 1.12 Son, who is in the bosom of the Father, has declar'd him. The Gospel is called the Mystery of Christ, the mystery of God the* 1.13 Father and of Christ. Because God and Christ is the Author, and Revealer of it. God Contrived in the secret of his Eternal Wisdom, the design of our Re∣demption, and reveal'd it in his own time: 'Tis therefore call'd the Mystery of* 1.14 his will. 'Tis call'd the Mystery of Faith: that is, 'tis received by Faith. 'Tis call'd the Mystery of the Kingdom of God; con∣ceal'd* 1.15 from the World, and only known in the Church. The sublime Doctrines of the Gospel, it is impossible for the* 1.16 clearest spirits of Men to discover, with∣out special Revelation, were they as pure as they are corrupt, and as sincere as they are perverse. This Word Mystery is never applied to the Revelation that God has made of his Wisdom in the Framing the World, and in the Effects of his Providence, because since the

Creation, it has been expos'd to the sight of all Reasonable Creatures. Men were not commanded to believe in order to Salvation, till by Experience they were Convinced of the Insufficiency of Rea∣son to direct them how to be restored to the Favour of God. The Apostle de∣clares,* 1.17 for after that in the wisdom of God, the world by wisdom knew not God, it plea∣sed God, by the foolishness of preaching to save them that believe. The Doctrine of the Trinity is purely supernatual: for the internal distinction of the Persons in the Divine Nature, by their incommunica∣ble Characters is only proper to God. The Counsels of the Divine Will are above any Created Understanding: Who knows the things of a man, but the spirit of a man, so none knows the things of God but the Spirit of God. The Angels are su∣perior Spirits to us, and excel us in subli∣mity and perspicacity of Understanding, but they could never know the Decrees of God, though in his immediate Pre∣sence, but as gradually reveal'd: 'tis said of the Mysteries of his Counsels, they desire to look into them. We cannot form a Conception in our Minds, but what takes its rise from sensible things.

2. The attempt is Impertinent: for God has reveal'd those great Mysteries sufficiently for saving Faith, though not

to satisfie rash Curiosity. There is a knowledge of curiosity and discourse, and a knowledge of doing and perfor∣mance. The art of Navigation requires a knowledge how to govern a Ship, and what Seas are safe, what are danger∣ous by Rocks and Sands, and terrible Tempests, that often surprise those who Sail in them: but the knowledge of the Causes of the Ebbing and Flowing of the Sea is not necessary. To believe saving∣ly in Christ, we must know that he is the Living and True God, and True Man, that dyed for our Redemption, but 'tis not necessary that we should know the manner of the Union of his two Natures. 'Tis prudent to Confine our inquiries to things which are possible and profitable to be known. The disco∣very of the manner of Divine Mysteries, is not suitable to the nature of Faith, for 'tis the evidence of things not seen: the obscurity of the Object is consistent with the certainty of the Assent to it: and 'tis contrary to the end of Revelation: which is to humble us in the modest Ig∣norance of Divine Mysteries which we cannot Comprehend, and to enlighten us in those things which are requisite to be known. 'Tis the Glory of God to con∣ceal a matter. He saveth us by the sub∣mission of Faith, and not by the pene∣tration

of Reason. The meanest Un∣derstanding, as well as the most raised, are equally capable of Salvation. The light of Faith is as much below the light of Glory, as 'tis above the light of Nature.

3. 'Tis of dangerous Consequence. There is an Hydropic Curiosity, that swells the Mind with Pride, and is thir∣sty after the Knowledge of things un∣searchable. This Curiosity has often been fatal to Faith. 'Tis like a man's endeavour to climb up to the inaccessible point of a Rock that is very hazardous, to see the Sun in its brightness, which may safely be seen from the plain Ground. The searching into the unsearchable things of God's Nature and Decrees, has been the occasion of many pernicious Errors. 'Tis like the silly Moths flut∣tering about the burning Light, till its Wings are sing'd. Beside, the affecting to be Wise above what is written, and the attempt to make supernatural Do∣ctrines more receivable to Reason by in∣sufficient Arguments, weakens the Autho∣rity and Credit of Revelation: the en∣deavour to make them more easily known, makes them more hard to be believed. To venture to explicate them beyond the Revelation of them in Scrip∣ture, is like a man's going out of a For∣tress wherein he is safe, into an open

Field, and expose himself to the assaults of his Enemies.

2. I will now consider the Objections against supernatural Doctrines.

1. 'Tis alledged they are irreconcila∣ble with Reason; and 'tis not possible for the Understanding to believe against its own Light and Judgment. In an∣swer to this specious Objection, the fol∣lowing particulars are to be consider'd.

1. Sense, Reason and Faith, are the Instruments of our obtaining Knowledge. Sense is previous to Reason, and Reason prepares the way to Faith. By our Senses we come to understand natural things, by our Understandings we come to be∣lieve divine things. Reason corrects the Errors of Sense, Faith reforms the Judg∣ment of Reason. The Stars seem but glittering Points; but Reason convinces us they are vast Bodies, by measuring the distance, that lessens their greatness to our sight. We cannot imagine that there are Men whose Feet are directly opposite to ours, and are in no danger of falling; but Reason demonstrates there are Antipodes 'Tis as absurd for Rea∣son to reject divine testimony, and

violate the sacred respect of Faith, as for Sense to contradict the clearest Prin∣ciples of Reason. To deny supernatural Truths, because they are above our Con∣ception and Capacity, is not only against Faith, but against Reason, that acknow∣ledges its own imperfection.

'Tis true, Reason and Faith are ema∣nations from the Father of Lights, and consequently there cannot be a real re∣pugnance between them; for God can∣not deny himself: Errors are often con∣trary; but Truth is always harmonious with Truth: If there seem to be an op∣position, it proceeds not from the Light of the reasonable Mind, but from the Darkness that encompasses it. 'Tis cer∣tain, that a Proposition that contradicts right Reason, the general Light of Na∣tions, that have nothing common be∣tween them but the Humane Nature, cannot be true: As the Doctrine of Epi∣curus, That God was not to be worship'd, because he had no need of our Service; and the Popish Doctrine of Transubstanti∣ation, that imputes Contradictions to God.

We must distinguish between things that cannot be discovered by Reason, nor comprehensively known when they are revealed, and those that are contrary

to Reason. In Paradise Reason was an inferiour and imperfect Light: Adam could not perfectly know God. He dwells in Light inaccessible, not only to mortal Eyes, but to the immortal Angels: They cannot penetrate to the centre of his Perfections. The Propositions that in∣volve a Contradiction, have the plain characters of falsity; but the Doctrines of the Gospel, that are incomprehensible, have the characters of sublimity. Rea∣son cannot measure the extent, nor reach the heighth of the love of Christ, that* 1.18 passes knowledge. That supernatural Do∣ctrines are incomprehensible now they are reveal'd, is one Argument to prove they could never be invented and dis∣covered by Men: For that which natu∣rally cannot enter into the Mind of Man, cannot naturally proceed out of it.

2. Since the Fall Reason is weaken'd, and its Light is clouded. In the narrow and low sphere of natural things, how often is Reason mistaken and lost in a Labyrinth? There is not a Flower, a Fly, a Stone, but is a Mystery: We cannot fully understand the vegetation of the one, nor the sensation of the other, nor the motion of the other. Let us make a tryal of the Light of Reason upon our selves, and we shall discover

its defects. Who can discern the vital bands wherewith the Soul and Body are combin'd? By what power does the Soul represent absent Objects? Sounds with∣out Noise, Colours without Tinctures, Light without Clearness, Darkness with∣out Obscurity. What account can be given of the admirable operations of the Soul in Dreams, when the Senses are sus∣pended from working, and the Body seems to be a warm Carcass. 'Tis one of those Secrets, that Humane Wits la∣bours in vain to explain, how it com∣poses Discourses so just and regular, as to the invention and stile, which by their impression in the Memory, we know were not the effects of wild Fancy, but of sober Judgment; and that awake, and intent, we could not so speedily and orderly frame: 'Tis as strange, as that an Artificer should work more exactly with his Eyes cover'd, than seeing; that a Painter should draw a Face better in the dark, than in open day-light. That Man were totally deserted of Reason, who not being able to see things that are but a just distance from his Eyes, would not acknowledge that things di∣stant from him the extent of the Ho∣rizon, are beyond his sight. We are fi∣nite Beings; there is some proportion

between our Minds and our Natures: If we cannot understand our selves,* 1.19 what folly is it to presume that we know God? Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? The* 1.20 measure is longer than the Earth, and broader than the Sea. Who can unfold the Divine Attributes? They are not confused in their unity, nor divided in number; they are not separable quali∣ties, but his Essence: He is not only wise, but Wisdom; not only lives, but is Life. We cannot speak of some At∣tributes without distinction, Wisdom and Power; nor of others, without a seem∣ing opposition, Justice and Mercy; yet they are the same Divine Nature, and cannot be separate but in our thoughts. He is Eternal without succession; with him there is no past, and to come: He sees all things with one view; not only▪ Events that proceed from the constraint of natural and necessary Causes, but that depend upon Causes variously free and arbitrary. This Knowledge is too wonderful for us. To believe no more than we can understand, proceeds from the ignorance of God's Nature, and our▪

own: For the Divine Nature is truly* 1.21 infinite, and our Minds are narrow and finite.

3. The Humane Understanding in our laps'd state, is dark and defiled, wea∣kened and vitiated. Of this we have innumerable Instances. Although the Deity be so illustriously visible in the Creation, yet even the wise Heathen represented him in such a degree of Deformity, as is highly blasphemous. They could not conceive his Infinite∣ness, but made every Attribute a God. They transformed the Glory of the immortal God, into the likeness of an earthly dying Man. And the Papists transform a mortal Man into the likeness of the great God. They attribute to the Pope a Power of contradicting the Di∣vine Laws: For though God, in the Se∣cond Commandment, so strictly forbids the worship of Images, and has an∣nex'd to the prohibition the most terrible Threatening, of visiting the Iniquity of the Fathers upon their Children, to the third and fourth Generation; yet in de∣fiance of the Majesty of the Law-giver, the Pope commands all his adorers, to worship the Images of the dead Saints: He arrogates a Power to dispense with Oaths, the most sacred bands of Humane Society, and thereby authorises Perjury.

4. Though Reason is not able to con∣ceive and comprehend supernatural My∣steries, yet it can never demonstrate that they cannot be. Who can prove by ir∣resistible evidence that God, who is an infinite Good, cannot by an infinite com∣munication of himself be in distinct Sub∣sistences? 'Tis true, our Reason may find unaccountable difficulties, that One should be Three in the Subsistence of Persons, and Three, One in Nature▪ But there can be no proof that 'tis im∣possible, without the perfect understand∣ing the Nature of God. The Incarna∣tion of the Son of God, is matter of astonishment, that two Natures so dif∣ferent and immensely distant, as Finite and Infinite, Mortal and Immortal, should be so intimately and inseparably united in one Person, without confusion of their Properties: But we have the strongest Reason to believe, that God knows his own Nature, and is to be believed upon his own testimony. If the matter of his testimony be inconceivably great, we must exalt Faith and depress Reason. If we will believe the Word of God, no farther than 'tis comprehensible by our Reason, we infinitely disparage him▪ For this is no more than the credit we give to a suspected witness.

5. The Doctrine of the Trinity and Incarnation have a clear connexion with other Truths, that right Reason com∣prehends and receives without reluctan∣cy. That Men transgress the Laws of God, natural Conscience is their accu∣ser, an essential Faculty of the Hu∣mane Nature, that can neither dye with them, nor without them: That every Sin needs Pardon is most evident: That God is just is known by the general light of Reason in all Men: That 'tis becoming God to pardon Sin in a way honourable to his Justice, is as certain: Now the satisfaction of Divine Justice requires the enduring the Punishment or∣dain'd by the Law, and equal to the guilt of Sin. The guilt of Sin rises from the Majesty of the Law-giver, who is dishonoured by it, and the satisfacti∣on must be by a Person of equal digni∣ty, and consequently only God can make satisfaction. Now Reason dictates, that he that satisfies, and he that receives sa∣tisfaction, must be distinguish'd: For 'tis not reasonable that the same Person be the Judge and the Criminal; there∣fore there must be two distinct Persons in the Deity: From hence the Reason of the Incarnation is evident; for the Deity is incapable of Suffering, and it was necessary that the dignity of the

Divine Nature should give value to the Sufferings. It was therefore requisito that the Deity should assume our Na∣ture capable of Suffering, and the Salvati∣on of the World should result from their conjunction. This Doctrine is very ho∣nourable to God, and beneficial and com∣fortable to Man; which are the conspi∣cuous Characters, and strongest evidence of a Doctrine truly Divine: This main∣tains the Royalty of God, and the Rights of Justice; this secures our Pardon and Peace, and removes all the difficulties and doubts that are apt to rise in the Minds of Men, Whether God infinitely provok'd by our rebellious Sins will be reconcil'd to us? 'Tis our duty to ad∣mire the mysterious Doctrines of the Gospel, which we do understand, and to adore those we do not. We may ob∣serve the same connexion in Errors as in Divine Truths; for they who rob our Saviour of his Natural Glory, his Eter∣nal Deity, vilifie and disbelieve the value and vertue of his Priestly Office, by which our Pardon is obtained. In short, the Fabrick of our Salvation is built on the contrivance and consent of the Di∣vine Persons, and the concurrence and concord of the Divine Attributes.

6. The belief of supernatural things may be confirm'd by comparisons and

examples of things in Nature; for they prove and perswade that a thing may be. Our Saviour to cure the Infidelity of the Pharisees, tells them, Ye err, not knowing, the Scripture, and the Power of God. In the Book of Scripture we read the declaration of God's Will, in the Book of Nature we see the effects of his Power. The Apostle says, The weakness of God is stronger than Men. The ex∣pression is strange to a wonder; for it seems to attribute a defect to God: But he speaks in that manner, to declare with emphasis, that God is always equal to himself, and has no need to strain his Power to overcome the strongest oppo∣sition. The same Apostle argues against Infidels, that say, How are the dead raised up? And with what Bodies do they come? Thou fool, that which thou sowest is not quickned except it dye; and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of Wheat, or some other grain; but God* 1.22 giveth it a Body as pleaseth him. If our Eyes are witnesses of such an admirable Resurrection in Nature, which our Un∣derstandings cannot comprehend, shall it not confirm our Belief of the Resur∣rection of the Body, the Wonder of Grace, when 'tis promised by God the Author of both. All difficulties vanish

before infinite Power. St. Paul declares, I know in whom I have believed, that he is* 1.23 able to keep that I have committed to him till that day. We are assur'd the Lord will change our vile bodies into the likeness of his glorious Body, by the power whereby he can subdue all things to himself. The be∣lief of the Resurrection is drawn from the clearest springs of Nature and Scrip∣ture.

7. 'Tis a prudent foundation of judg∣ing, things attended with difficulties, to compare the difficulties, and to determine our judgment for that which has least. Now 'tis certainly much more suitable to the reasonable Mind to acknowledge, that things may be true which we are not able to conceive and comprehend, than to deny the natural and proper sense of many clear and express texts of Scrip∣ture, that declare those things. And by this we may judge of the Glosses of So∣cinus, and his followers, who without reverence of the Majesty of God, and the sincerity of his Word, rack the Scrip∣tures to make them speak what they do not, and use all Arts to silence them in what they do reveal. Unhappy men 〈◊〉〈◊〉 that affect to be esteem'd Ingenious and Subtil, to the extreme hazard of their own Salvation. How much safer, and more easie is it to believe the plain sense

of the Scriptures, than the turns and shifts that are invented to elude it, and extricate Heretical Persons out of the difficulties that attend their Opini∣ons.

I shall add, the Doctrine of the Tri∣nity is so expressly set down in the Gospel of Christ, that 'tis impossible the Son of God, who is Infinite and Eternal Love, who gave himself for our Re∣demption, should have declar'd it, and engag'd his Disciples in all Ages and Places in an Error of such dreadful Con∣sequence, as the Worshipping those who are not God.

2. 'Tis alledged, that if a Person sin∣cerely searches into the Scripture, and cannot be convinc'd that the supernatu∣ral Doctrines of the Trinity, and others depending upon it are contain'd in them, he shall not be Condemn'd by the Righ∣teous Judge of the World for involuntary and speculative Errors.

To this I answer,

1. This pretence has deceiv'd many who were guilty of damnable Heresies, and there is great reason to fear deceives men still. The heart is deceitful above all things, and most deceitful to it self. Who can say that neither Interest nor Passion, neither Hope nor Fear, neither Anger nor Ambition, have interven'd in his In∣quiry

after Truth, but he has preferr'd the knowledge of Divine Truths before all Temporal Respects, and yet he can∣not believe what the Scripture reveals of the Nature of God, and the oeconomy of our Salvation: let this Imaginary Man produce his Plea, for I believe there was never any such. There are many that make reason the Soveraign Rule of Faith, and determine such things cannot be true, because they cannot understand how they can be true. Prodigious Inference! the most absurd of all Errors, that makes the narrow Mind of Man the measure of all things. This is the proper Princi∣ple of that horrible Compofition of He∣resies and execrable Impieties, which so many that are Christians in Profession, but Antichristians in Belief, boldly Publish. They will choose to Err in matters of Infinite Importance, rather than Confess their Ignorance. And which is astonish∣ing, they will readily acknowledge the defectiveness of Reason with respect to* 1.24 the understanding of themselves; but insolently arrogate, a right to determine things in the Nature of God.

'Tis true, Ignorance the more invinci∣ble, is the more excusable: but when the Error of the Mind is from a vicious Will, both the Error and the Cause of it, are sinful and inexcusable. When the

corrupt Will has an Influence upon the Understanding, and the Mind is stain'd with some Carnal Lust, when a Temp∣tation diverts it from a serious and sin∣cere considering the Reasons that should induce us to believe Divine Doctrines, their Unbelief will be justly punish'd. The Scripture declares, That an evil heart is the cause of unbelief: Pride, and obsti∣nacy of Mind, and Carnal Lusts, are the Cause that so many renounce those E∣ternal Truths, by which they should be saved.

2. 'Tis alleged, That speculative Er∣rors cannot be Damnable.

To this I answer,

1. The Understanding of Man in his Original State, was Light in the Lord, and regular in its directions, now 'tis dark and disorder'd: and in the points of Religion that are reveal'd, any Error in∣duces guilt, and if obstinately defended exposes to Judgment. Some Truths are written because necessary to be believed, others are to be believed because writ∣ten.

2. According to the quality of the Truths reveal'd in Scripture, such is the hurtfulness of the Errors that are oppo∣site

to them. Some Truths are necessary, others profitable: some Errors are direct∣ly opposite to the Saving Truths of the Gospel, others by Consequence under∣mine them. Those who deny the Lord that bought them, are guilty of damnable Heresies, capital Errors not holding the head.* 1.25

3. The Doctrine of the Trinity is not a mere speculative Truth, nor the denial of it a speculative Error: the Trinity is not only an Object of Faith, but of Worship. In Baptism, we are dedicated to the Sacred Trinity, in the Name of the Father, Son, and Holy Ghost, which clearly proves they are of the same Au∣thority and Power, and consequently of the same Nature: for 'tis impossible to Conceive of three Infinite Beings, for by necessity one would limit another. The Apostle declares, without Controversie great is the mystery of Godliness, God ma∣nifest in the flesh: The Nature and End of this Divine Mystery, is to form the spirits of Man to believe, and love, and obey God. For in it, there is the clear∣est Revelation of God's admirable Love to Men, of his unspotted Holiness, his incorruptible Justice, the great Motives of Religion. In that Divine Doctrine we have the most ravishing Image of Piety and Vertue, the most becoming

the Nature of God to give, and of Man to receive.

Briefly God Commands us to believe in his Son: without Faith in him we are uncapable of Redemption by him. When Christ perform'd Miraculous Cures, he requir'd of the Persons whether they did believe in his Divine Power, and what he declar'd himself to be. Electing Mer∣cy ordains the Means and the End: The* 1.26 Apostle gives thanks to God, because he has chosen the Thessalonians to Salvation, through Sanctification of the Spirit, and the belief of the Truth. Holiness and Faith in the Doctrine of the Gospel, are indispensable qualifications in the Learn'd and Ignorant, that would be saved by the Son of God. 'Tis a high Contempt of the Truth and Goodness of God, not to yield a firm Assent to what he has reveal'd concerning our Salvation by his Incarnate Son. He that believes not the Record that God hath given of his Son, makes God a Liar. This infinitely pro∣vokes* 1.27 him, and inflames his Indignation. To dis-believe the Testimony that Jesus Christ has given of the Divinity of his Person and Doctrine, is to despise him: it robs him of his Essential and his ac∣quir'd Glory by the work of our Re∣demption. There can be no true Love

of God without the true knowledge of him, as he is reveal'd not onely in his Works, but in his Word. Our Saviour, who is the Way, the Truth, and the Life, has declar'd, when he gave Commission to his Apostles to preach the Gospel to the World, whoever believes and is bapti∣sed, shall be saved, whoever believes not shall be damned. We cannot make Laws to be the Rule of God's Judgment, but must receive them. However some may flat∣ter Erring Persons in their Security, it will be found in the great Day, that In∣fidelity in the Light of the glorious Gospel, will have no Excuse before God.

The Doctrine of the Gospel is like the Pillar of Cloud and of Fire, that was darkness to the Egyptians, but inlightned the Israelites in their Passage out of Egypt: 'tis conceal'd from the Proud, and re∣veal'd to the Humble. The Humane Mind is imperious and turbulent, and averse from submitting to God's Autho∣rity, who Commands the Wise and most Understanding to yield full Assent to his Word, as the meanest Capacities. The Natural Man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discern'd. There is no propor∣tion

between the Faculty and the Ob∣ject. You may as well see an Angel by the Light of a Candle, as see the great Mysteries of the Gospel, by the Natural Mind, their reality beauty and excellency, so as savingly to believe them. Faith* 1.28 is the Fruit of the Spirit: who is stil'd the Spirit of Wisdom and Revelation, who discovers the Object, and inlightens the Mind to see it, and by free preventing Grace inclines the Will to embrace it. The Holy Spirit alone can pull down strong* 1.29 holds, and cast down Imaginations, and every high thing, that exalts it self against the knowledge of God, and bring into Captivity every thought to the obedience of Christ. The Spirit overcomes the Pride of the Natural Understanding by the Autho∣rity of the Revealer, and inlightens the Ignorance of it by the Infallible Reve∣lation. Violence, and Temporal Re∣spects, may by Terrors and Allurements make Men Hypocrites, but cannot make them sincere Believers: there will be a Form of Religion without, and Atheism within. 'Tis special Grace inspires the Elect of God with Light to see Spiri∣tual things, and requires special Thank∣fulness.

Let us Humbly pray to the Father of Mercies, and of Lights, that he would

reveal the Mysteries of his Kingdom to the Minds of Men. If the Gospel be hid, 'tis hid to those that are lost, in whom the god of this world hath blinded the minds* 1.30 of them who believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine into them.

Notes

• * 1.1

  Heb. 11.
• * 1.2

  Heb. 11.
• * 1.3

  Rom. 5. 1.
• * 1.4

  Acts 15.
• * 1.5

  Heb. 11.
• * 1.6

  John 3. 2.
• * 1.7

  2 Cor. 5. 1.
• * 1.8

  John 1. 5.
• * 1.9

  1 John 3. 3.
• * 1.10

  Heb. 6.
• * 1.11

  John 4.
• * 1.12

  John 1. 18.
• * 1.13

  Eph. 3. 4. Col. 4. 3.
• * 1.14

  Eph. 1. 9. 1 Tim. 3. 9.
• * 1.15

  Mark 4. 11.
• * 1.16

  Rom. 1. 19, 20.
• * 1.17

  1 Cor. 1. 21.
• * 1.18

  Eph. 3. 19.
• * 1.19

  Quo intellectum Deum capiat homo, qui ipsum intellectum quo eum vult cape∣re non capiat? Aug. lib. de Trin. c. 1.
• * 1.20

  Job 11. 7, 8, 9.
• * 1.21

  Infinitusimmen∣sus, & soli sibi tantus, quantus est notus; no∣bis vero pectus angustum, & ideo sic eum dignae utimamus, cum inaestimabilem dicimus. M. Felix.
• * 1.22

  Praemisit Deus naturam magi∣stram, sub mis∣surus propheti∣am, ut facilius cred••s prophe∣tiae discipulus naturae. Tert.
• * 1.23

  2 Tim. 1.
• * 1.24

  Aequanimitur imperitas in tuis, insolentur in dei rebus ig∣narus. Hil. de Trin. l. 2.
• * 1.25

  Col. 2. 19.
• * 1.26

  2 Thes. 2.
• * 1.27

  1 Joh. 5. 10.
• * 1.28

  Eph. 1. 17.
• * 1.29

  1 Cor. 10.
• * 1.30

  2 Cor. 4. 3, 4.