Sermons on special occasions and subjects ... by John Edwards ...

Christianity Mysterious. A Sermon, shewing that there are Mysteries pro∣perly so call'd in the Christian Religion: With the True Reasons of it, and the Natural Consequences from it.

Preached before the Vniversity, at St. Mary's in Cambridge, Iune 29. 1697. And since much Enlarged.

1 TIM. III. 16.

And without controversie great is the Mystery of Godliness.

HAving in a former Discourse shew'd, that Christianity is a My∣stery to some more especially, now I will pass to the Second thing I under∣took,

viz. to prove that it is such, even in a general way, unto every one. There are several Great Truths in the Gospel which the Spiritual Man can no more arrive to a full knowledge of than the Natural man can. With relation and respect even to All persons whomsoever the sublime Truths of the Christian Religion still re∣tain, and ever shall the nature of a Myste∣ry. And I choose the rather to treat on this Subject, because I verily believe it is of that nature and influence, that if it were duly entertain'd, it would be serviceable to put an end to all the Disputes and Cavils against the Doctrine of the Trinity, and o∣ther Important Points that relate to it. There would be no farther Contest about these if the abovesaid Proposition did but take place in mens minds. This must needs be so, at least in the nature of the thing it self, because when it shall appear, that there are Fathomless Secrets in Christianity, and that they were design'd to be so, yea, and to be so to all as well as to some, this can∣not but supersede all Controversies about 〈◊〉〈◊〉. This with ingenuous and rational Spirits solves all Difficulties, this with reli∣gious and pious minds answers all Doubts, and fully satisfies all Scruples. This there∣••ore is the thing which I will evince, that ••here are such Secrets as these in our Reli∣••••on, that there are many things in this

Holy Institution which we have but a Dark and Imperfect notice of, and it is impos∣sible for us to attain to any other: and these are properly stiled Mysteries.

That one Text alone, 1 Cor. 13. 9, 12. is sufficient to prove this, We know in part, saith the Apostle, which refers to the know∣ledge mention'd in the foregoing verse, by which (as it is agreed by all) is to be un∣derstood the knowledge of Divine and E∣vangelical matters: and then it follows by way of natural consequence, We prophesie in part, for our instructing of others must be answerable to our own knowledge, which is but in part. He superadds, Now we see through a glass, that is, either as men look∣ing through a Perspective on an Object a great way off, and therefore made Obscure by its great Distance from the eye; or, as persons beholding themselves in a Glass or Mirror, which manner of expression St. Iames uses to signifie a Slight View, 1 Iam. 23. (and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) But this Apostle thinks not this sufficient to set forth the Meanness and Deficiency of our Knowledge of Sacred matters, but he adds another Emphatick expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a riddle, i.e. in a very Obscure, dark and intricate man∣ner, and therefore our Translators render it [darkly.] The sum of what the Apostle saith, is this, that we have but a Partial

discovery of some Divine Truths, our Sight of them is very Imperfect: there are certain Points of Christianity which are not within the sphere of our Capacities, but are in themselves Aenigmatical and Ab∣struse.

And these passages are the more conside∣rable, if we call to mind the peculiar qua∣lity of the Person, who writes thus: It was that Apostle who was famous for his Knowledge, he, who among all the Apo∣stles was the only man that was brought up a Scholar, for we read that he was educa∣ted in the School of Gamaliel, a Celebrated Hebrew Doctor and Professor, and thence was stock'd with all the Iewish Literature. And he that was well skill'd in the Heathen Poets (as his Quotations in the New Testa∣ment let us know) was questionless not de∣fective in other parts of Humane Learning, which he had the advantage of furnishing himself within his own Native City, that of Tarsus, which was at that time a famous Vniversity. And these Excellencies joyn'd with his own Natural Parts and Endow∣ments, which, (as we may gather from his Acute Reasonings and Arguings on all oc∣casions) were of the highest pitch, could not but render him a very Accomplish'd Person, such as was able to discern and judge of things in the best manner, and to know and comprehend whatever was to be

known and comprehended of them. But we are to remember this further, that his knowledge in Divine and Sacred things was as eminent, for even as to these he had those Helps which other Christians had not, yea, which the rest of the Apostles were not honoured with, for he tells, Gal. 1. 11, 12. That the Gospel which was preached of him was not after man, for he neither recei∣ved it of man, neither was he taught it but by the revelation of Iesus Christ. He was in an Extraordinary and unparalell'd manner call'd to the Office by Christ himself then in heaven: he had Immed••ate declarations of God's will by Visions and Revelations, 2 Cor. 12. 1. yea, by abundance of Revela∣tions, v. 7. for he had the matchless digni∣ty and priviledge to be caught up to the third heaven, into paradice (as he other∣wise expresses it) the Seat of the Divine Majesty, and the place of the Blessed; and there he heard those unspeakable words (those Doctrines and Truths) which it is not pos∣sible for a man to utter, i. e. fully, v. 4. Then were display'd before him those My∣steries and Profound Doctrines which his Writings every where abound with; seve∣ral of which are not so much as mention'd in the Writings of the other Apostles▪ which plainly shews, that he far excell'd them in Spiritual Knowledge, and in the

understanding of some of the Main Heads of the Christian Religion.

And yet, behold! this Apostle who was thus bless'd with all manner of Intellectual Accomplishments, and was possessor of all the Knowledge that Nature or Art and his own happy Genius could furnish him with, and (which is unspeakably much more) all that Knowledge that God himself vouch∣safed to infuse into him, and inspire him with: Behold! this very Apostle is the man who uses here this humble and mean language, We know in part, we see through a glass darkly. When he saith we, he means himself as well as other Christians; nay, it appears that he chiefly and principally intends himself, for he changes the plural into the singular, v. 12. Now I know in part, as much as to say, notwithstanding all my advantages of Knowing much more than others, I acknowledge my self to be but a Smatterer, a Novice: I own my self to have but a mean and imperfect insight into the High and Mystical Points of the Gospel: and if they were not such, I should not have so short and partial a knowledge of them. This is an unan∣swerable place of Scripture, to prove that there are Mysteries in Christianity, such Divine Truths which no quickness of thoughts, no sharpness and sagacity of mind can wholly reach. And therefore

if St. Paul be in the right, we know who have taken the wrong part. If Plato could say of the Rites of Sacrificing and Divine Worship,* 1.1 It is impossible for our mortal nature to have any knowledge of these things, surely then our conceptions concerning the Sublime Points of Christianity (which is the Noblest and Highest Dispensation of Religion) must needs be weak and shallow. † 1.2 Divine matters are not clear and manifest of themselves to men, said one of the Greek Sages, quoted by Iustin Martyr. To the same purpose Clement of Alexandria cites, that eminent passage of Plato in his Timaeus, ‖ 1.3 The only way to learn Truth is to be taught it of God himself, or of those that are from God. Those are notable words of Iambli∣cus, a Platonick Philosopher,* 1.4 It is not easie to know what things God is pleas'd with, unless we have convers'd with those who have heard them from God, or we have heard God himself, or we have attain'd to that know∣ledge by some Divine Art. These are the apprehensions of Improved Heathens con∣cerning Religious matters: and shall not

those who have attain'd to clearer notions believe the same, with a more special relation to the doctrines of the Gospel? As these things were not at first found out by Man, so they cannot be comprehended by him. As they were not discover'd by humane skill and art, so they can never be fully known and explain'd by them. Thus they are universally a Mystery.

It is true, (and I am very forward to grant it) that the Christian Religion is stock'd even with Natural Principles, such as are in themselves manifest. Even that Mo∣del of Religion, which is made up wholly of the Law of Nature, (and therefore is call'd Natural Religion) is here entirely re∣ceiv'd. All Rational and Moral dictates are incorporated into this Institution. Here are Admirable Notions which carry with them an Intrinsick Evidence, as an unde∣niable demonstration of their Worth and Excellency: here are Reason and Morality at their Heighth. It was excellently said of an Ancient Writer of the Church,* 1.5 Far ••e it that God should hate in us that very thing wherein he hath created us more excellent than other creatures. So we may say, Far be it that Christianity should disallow that very thing in us, which distinguishes our

nature from that of Brutes, and gives us a Preference to them. Some of the Maho∣metans have a conceit, that Idiots and Mad∣men are Inspired persons, that those who have so little of Man, have the more of God. But this is an idle fancy, and un∣worthy of our Humane Nature, as well as of the Supreame Being it self, who was the Author of it. The Best Brains are fit∣test for Religion, and even for the Best Religion, Christianity. It is admirably shew'd by a* 1.6 Worthy Person, that the Christian Religion suits even with a Philosophick Ge∣nius. I question not but it may be made evident from Strict Reason that the Main System of the Christian Theology is uni∣form and harmonious in it self, and con∣formable to all the Divine Attributes and Perfections, that the Coming of Christ in the flesh was requisite in order to the Re∣demption of lost Man, that his Underta∣takings were the most Rational Expedient for the restoring of mankind, that they were the most Proper and Suitable Method to reduce lapsed creatures, and raise them up again after their fall, and that Christ's Divinity was no more impair'd by being joyned to the Humane Nature, than the Soul of Man is by its Union with the Bo∣dy. These and several things of this kind

I could make clear and evident, and there∣by shew that Christianity is consonant to the most sober Reflections we can make on things, that it is agreeable to the most solid and natural Reasonings we can form. For we are not to imagine (as some Enthu∣siastick Spirits do) that Divine Revelati∣on contradicts the principles of Reason: this being a certain Truth, that it is im∣possible to know that any Revelation, i. e. any Reveal'd doctrine is from God, un∣less we be first Reasonably satisfied that it is from him. Besides, Reason is from God as well as Revelation, and therefore if we re∣ceive the latter, we must 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 ••od contradict himself, because he is the A••thor of both.

And here I cannot but take notice of the Injustice of some late Penmen, who repre∣sent 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 ••••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 ma∣nage 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 considera∣ble part of it by Rational Principles. We most freely profess with Iustin the Philo∣sopher and Martyr, That* 1.7 whatever was well said by any of the Philosophers, Poets and Historians is to be found in the Christian Wri∣tings of the Bible. We declare, that the Christian Institution commends and en∣forces all the Maxims of Morality, and the Natural Religion of mankind, and the Common Dictates of Reason. Those there∣fore are very Injurious to us and to Truth itself, who labour (as we see they do) to fill Mens heads with other apprehensi∣ons.

But though it be thus in the general, yet there are Particular Doubts and Difficul∣ties 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 ••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 can∣not fully understand his Nature and Attri∣butes, yea we are capable of knowing but very little of them. Which is fitly ex∣press'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* 1.8 it is unsafe and perillous, saith a Pious Father, to speak what is True of God.† 1.9 ••••e is best known by a modest 〈◊〉〈◊〉, ••••ith another.‖ 1.10 We know not wh•••• he is, but only what he is not, saith a Third. And it is observable, that Soci∣nus himself in the first Chapter of his Prae∣••••ctions sti••••y cont••nds (though upon no solid grounds at all) that the Existence of God is not discoverable by the light of Na∣••ure and Reason: how then can he and his ••ollowers imagine ••hat the Divine Nature and Essence are to be comprehended by hu∣ma••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 Be∣ing. We cannot penetrate into the Omnis∣cience and Omnipresence of God: we have not adequate conceptions of his Im∣mutability, his Justice, his Faithfulness: and none of his Perfections and Excellen∣cies 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 ex∣actly according to plain Reason, they may renounce the Deity it self, for in the noti∣ons we have of the Nature and Attributes of God there are some things above our Reason.

The Manner how Three real Subsisten∣cies 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 Re∣demption and Salvation, the exact know∣ledge 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.* 1.11

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 producti∣on of Both Natures, and yet the Man∣ner of both we are not able to declare.

So as to the Vnion of the Divine and Hu∣mane 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 incontesta∣ble 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 con∣verted into the substance of other crea∣tures, after innumerable introductions of new shapes, preserves its proper Identity ••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 An∣swer for any man that pretends to Know∣ledge and Understanding in the matters of Religion. I reply, This is no ways un∣becoming, 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 Inscru∣table Secrets. Our Religion hath many Mazes and Labyrinths in it which we can∣not extricate our selves out of. The Gos∣pel 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 ••urpasses that of all Created beings, is pro∣claim'd to the world. This was the sense of another Wise and Holy man, who speak∣ing

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 o∣therwise, and not to answer, or account for all his matters, as the Original hath it. Though we demand a Reason, he is not obliged to give, because (as it is rightly suggested by the same Pious Observer) God is greater than man, v. 12. He is infinite∣ly exalted above the nature of mortal men, and therefore it is unsufferable boldness to search into his Divine Secrets, and to pro∣mise our selves a full comprehension of them. For these things are conceal'd from us on purpose to give us an assurance of the Infinite Nature and Wisdom of our Maker. We hence are effectually taught, that God is not like one of us, that his Es∣sence and Properties are of an immense and unsearchable nature, not to be compre∣hended by us. Even concerning Visible and Natural things, One of the Ancients ••peaks thus,* 1.12

If any of them surpass your understanding, and you can't find

out the reason of them, then for that very reason glorifie the Creator, because his Transcendent Wisdom shew'd in these things exceeds your apprehension.

Much more then may we, nay ought we to pronounce the same concerning Divine and Heavenly matters: the Transcendent Nature of them discovers a Wisdom much more so. This is a convictive proof to sober and thoughtful minds, that God is Great and Wise above what humane intellects can conceive. This then is a sufficient account (if there were no other) of the Unsearch∣ableness of the Divine Nature, and those things that immediately depend upon it, and flow from it.

2. It is God's pleasure to render Divine Truths more Venerable by their Obscurity. We might say, and that truly, with a Lear∣ned Christian Philosopher, That the* 1.13 Dark∣ness of these Sacred things, and our igno∣rance concerning them are useful to pre∣serve and uphold the Reverence and Ma∣jesty of them. If the sacred doctrines of the Gospel were to be prostituted to the capricious reasonings of vain men, if we could exactly fathom all the depths of Di∣vinity, we should not have that superlative Admiration and Regard for them which they deserve: and we plainly see, that

those who pretend to lay them open, do in reality undervalue them, and lower the Excellency of them. We have reason there∣fo••e 〈◊〉〈◊〉 think, that it was design'd by Hea∣ven, that the Abstruseness of Divine mat∣ters should inhanse our Esteem of them, and render them in our apprehension (what they are in themselves) August, Great and Venerable. And consequently, we must not reject the doctrines conveyed to us in the Holy Scripture, because they are thus Obscure, and exalted above our natural light, but we are rather to admire and reverence them because they are so, i. e. because they are of so high and transcen∣dent a nature.

3. This likewise might be added, that it is the divine will and pleasure, that not only our Estimation and Reverence, but our Diligence and Sedulity should be exci∣ted by this means. For though we cannot reach to a full knowledge of these Pro∣found matters, and though we are forbid a bold and saucy prying into them, yet there is always something gain'd by a Hum∣ble and Modest Searching into them, and by an industrious and careful Enquiry in∣to the Holy Oracles, where these infallible dictates are. For as there are Plain and Obvious Truths in the Sacred Writings, so there are others that are Abstruse and Perplexed, to check our Negligence and

Oscitancy, our carelesness end unconcern∣edness, and to rouze our Industry, and encourage our pains and study: for those portions of Scripture wherein these Truths are contain'd, will abundantly employ these, and recompence our labour. Even on this account it was fitting that there should be some Mysteries in our Holy Re∣ligion.

4. The Chief and Grand Reason to be assigned of this matter (and which I will more amply insist upon) is this, that the very Nature of the things themselves, which we are treating of, renders them Mysterious and Difficult. For things of an Infinite and Transcendent nature are above the reach of finite understandings. Such is God, such is the Sacred Trinity, and such are those Doctrines which I mention'd before, which immediately relate to the Godhead it self and its Attributes, or the Divine Per∣sons subsisting in the Godhead, or more particularly Christ Iesus, and his Blessed Undertakings for us, which are the pro∣per matter of the Gospel, the knowledge of which depends wholly on the Will of God; for no mortal man could have any notice of them, unless God himself had been pleas'd to discover them. And now when they are discover'd, they are of that high and soaring nature, that no humane creature can reach them: they are of that

towering pitch, that they are above all finite intellect. More especially the na∣ture of the Sacred Trinity is such, that it is above being described: which we are not to be dissatisfied with, for if the Holy Tri∣nity were not abstruse and mysterious, it would not be what it is, and what it cannot otherwise be. Therefore he that expects this doctrine should be Clear, fan∣cies an Impossibility, both as to the Trini∣ty it self, and as to us. For this Infinite and Perfect Trin-Vnity is in its own nature unsearchable, and in respect of our finite and imperfect Understanding is much more so. Wherefore those Propositions which belong to this Infinite Subject must needs be dark and intricate, and cannot be other∣wise. How can we imagine we should be able to grasp these things which consider'd in themselves are of so elevated a nature? It is certain we cannot with reason imagine or expect this.

And we may be convinc'd of it from this one Consideration (which I will some∣what enlarge upon) viz. that many things of a meaner and lower degree, such as the Common Works of Nature, and the Phae∣nomena of the Visible and Sensible World have rais'd great Disputes, and after all the exactest enquiries into them, remain still hidden and obscure: How then can we expect that Divine and Supernatural

things should be void of all Obscurity? An Acute Naturalist speaking of things of the former sort, tells us,* 1.14

That he pre∣tends not to Science, but contents him∣self with bare guessing; for God (saith he) hath not laid open all things to hu∣mane sight and perception: there is a considerable part of this great Work, which the Wise Maker of all things hath thought good to hide from our Eyes.

Thus this Great Philosopher ingenuously owns his Ignorance, and at the same time the Wise Disposal of Heaven. That No∣ted and Trite Problem of the Divisi∣bility of Matter or Quality hath posed all the Learned heads in the world: and yet upon this one Property of Matter depends the whole System of Geometry, and all the Mathematick Arts and Sciences, which (above all others) boast of their Certainty and Demonstration. It is not to this very day unanimously agreed what the True Scheme of the world is, and whether the Sun or the Earth be the Center of the U∣niverse. If we consider it well, it is a manifest Argument of our shallow Under∣standing and Sense, that we can't tell where∣abouts we are, and which part of the

World is our Situation. It is another proof of our Ignorance, yea of the defectibility of our Senses, that we dispute whether the Earth moves or no. A great many Learned and Wise Men of late, and some profess'd Mathematicians (not the worst Judges in the case) hold it doth: and yet ten thou∣sand of Considerate heads before this ne∣ver thought of it. And our Senses tell us no such thing, but the contrary, viz. that the Earth stands Still, and is Immoveable. This is certain that the Sense and Feeling of all men in the world are mistaken, and a∣bout their Proper Object, and that Continu∣ally (which is somewhat hard to digest) or else the Earth is not moved, is not a Pla∣net, hath no diurnal Revolution.

That the doctrine of the Earth is Obscure and Difficult, we have a Remarkable Proof in the late Theorists, and others that have appear'd on the stage. They have been pleas'd to thrust very Harsh and Incredible things upon us; and (to speak freely) there are some of them that are so far from ex∣plaining and giving a rational account of the Ph••nomena of the Earth, that they have rendred this doctrine more obscure and perplexed than ever it was: besides that, they have entrench'd upon the Mosaick Verity, and have abandon'd that Account of the Creation, and particularly of the Earth, which the Inspired Writer hath de∣livered.

This is certain, that seeing they run a tilt against one another, they cannot all of them be in the right about their noti∣ons of the Earth; and it is a question whether any of them have light upon the Truth, excepting what One of them hath deliver'd as matter of Fact, and built upon Clear Experiment and Observation, which we owe to his Indefatigable Industry and Great Sagacity. In brief, it must be ac∣knowledg'd, that they are very Ingenious and Learned Conjectures, but some of their respective Hypothesis and Solutions are load∣ed with such Difficulties (for on that ac∣count it is that I mention these things) they are loaded (I say) and oppress'd with such Difficulties as are able to stifle and choak not only the restif and hide-bound Faith of a Socinian, but the ordinary be∣lief and assent of a Plain Philosopher, be he never so Credulous.

Then if we come to Particulars belong∣ing to this Terrestrial Globe, with what Perplexities are we beset? Are not only the Old but the New Opinions concerning them every day quarrell'd with, and their Celebrated Authors and Founders turn'd out of the Schools? And what is the Rea∣son? Because of the Uncertainty, Difficul∣ty and Mystery in every thing. How un∣searchable are the most common and obvi∣ous Operations of Nature? Who can by

any Material Cause solve the Cohesion of parts in bodies? Who can assign the True Principle of Gravity, or the Cause of the Flowing and Ebbing of the Sea, or of the Attraction of the Load-stone, or of several other things of that nature? To instance more particularly in a Plant, tell me, if you can, the Pedegree of this poor Vegetable: blazon the Coat of its Seminal Form. Say, wherein consists the Life and Death of this sort of beings. Shew me exactly how a few Seeds buried in the Earth, and en∣tomb'd with clods, have so flourishing a Resurrection. Give an account of the whole series and progress of their Motion, the gradual and successive process of Vege∣tation in the root, fibres, pith, stalks, branches, blossoms, flowers, leaves, fruit, and by what Rules they direct their course so methodically. How is it that they stop at such a Stature and just Proportion? What causes the Diversity of their Shape and Fi∣gure? of their Colour and Smell? what produces the excellent variety of their Qua∣lities and Vertues? There is no man up∣on earth (whatever pretences he may make) is able throughly to resolve him∣self or others about all or any of these Queries.

If I should pass to the Mineral Regions, there a* 1.15 Celebrated Vertuoso tell us, 'tis

acknowledg'd by a Great Naturalist, That it is impossible for one man to understand throughly the nature of Antimony: and how then shall he know all the rest of the Sub∣terraneous World? And then, in the Ani∣mal Kingdom, there are yet more Puzzling Enquiries: the Remarkable Rarieties in the contexture of a despicable Insect are e∣nough to entertain a Man's study all his days, (if he had nothing else to do) and at last he would have cause to complain that he hath found out but little. For, as a * 1.16 Judicious Enquirer tells us, Never was the man yet in the world that could give an accurate account of the nature of a Flie, or a Worm in its full comprehension. It hath pass'd for current doctrine, that Insects are fre∣quently begot of Putrified matter, as well as by Univocal Generation; but† 1.17 several late Vertuoso's of the First Rate pour in up∣on us abundance of Experiments, to prove that there is not the most Minute Animal that is by Equivocal Production. Coche∣nile hath been thought to belong to Plants, but an Inquisitive‖ 1.18 Author of late hath dis∣carded that Vulgar Notion, and tells us, it is not a Plant, but a Living Creature, it is not a Grain, but a kind of Insect, for

thus his Microscope hath taught him to de∣termine. In many other Instances it might be proved, that most of our late Learning in Natural Philosophy hath been to shew, that what hath been formerly said, is false.

And as for Our selves (who are Perfecter Creatures) we are Walking Problems, we are Talking Wonders, we carry about with us, even in our Bodies, a Complication of Mysteries. But if we speak of the Incor∣poreal part of us, then we are environ'd with much greater Darkness and Wonders. It is an undeniable demonstration of our Ignorance and Weak Conceptions, that we know so little of our Souls, the things by which we know all that we know. A mans Mind is the* 1.19 Inmost thing he hath: no∣thing is so Near to him, and Intimate with him; and yet the many disputes and con∣tests of Learned Writers about its Nature, and Functions, and the manner and me∣thod of its Operations acquaint us how obscure and uncertain mens notions are concerning it. Especially we are yet to seek how a being that is wholly Bodiless is able to lay hold on Matter, to actuate and inform it. No man can tell how the Soul causes Motion by Thought, or how by the same way it is able to put a stop to

bodily motion. We experience this to be true, but it will puzzle us to give an ac∣count of the Manner of it. It is no more to be explain'd and apprehended how the Humane Mind can think or will the Animal Spirits into Action, than that a man should by his Thoughts or Will command the Winds to blow, or the Flames to burn; for the Spirits of the body, being Material, are no more capable in themselves of being thus actuated by the Soul than the others are. And lastly, though we know we have a Soul, and are as certain of it as any thing in nature, yet it hath been long con∣troverted where it is, in what part of the body it is placed. Though it be suffici∣ently demonstrated, that there is such a being as the Rational Soul, and that it is really distinct from Matter, and that this latter is uncapable of Cogitation (as was never more nervously proved than of late by a Great and Eminent Person of our Church, against one that shews himself inclined to believe that Matter can Think) though, I say, it is evident, that there is such a Distinct Being as is the Sovereign Empress of all our Functions and actions, yet it is not certainly known where her Throne is. For some give her the whole body for her seat, others believe she circu∣lates in the Blood, and others assign her the Heart as her particular Chair of State.

And though, it is true, the most Piercing Philosophers of late have confined her to the Brain, yet they are not agreed in what part of it her Residence is. Many other Instances (indeed almost as many as there are Phaenom••na in the world) of the Un∣certainty of Natural Speculations might be produced. A great part of that which passes for Knowledge is ingenious Guessing and Surmise. And yet, notwithstanding the Scruples and Difficulties which attend all these things which I have mention'd, the Things themselves are readily own'd and assented to.

So that these several Particulars, which I have named, are clear demonstrations of these two things; First, That Propositions may be True, and consequently, that we may give our Assent to them, though the mat∣ter of them surpasses our Reason, yea, tho' it is not only hard but impossible to explain it, and to give an account of the Manner of it. Secondly, The foresaid Examples plainly shew, that some things even in Na∣ture may be above Reason, and yet not ••on∣trary to it, for if they were the latter, no man would yield assent to them, but whol∣ly reject them as inconsistent and impossible. But even the very persons with whom our business is at present, profess their ready assent to the truth and reality of all these things, though they know not how to

explain them, and solve the right manner of them. Hence it follows, that we ought not to disbelieve a thing meerly because it surmounts our Reason, and that we are not to infer from a thing's being above Rea∣son, that it is contrary to it, for after this rate we must discard all Natural Philoso∣phy, and believe nothing of the most or∣dinary Occurrences in Nature. And what hinders now, that we should not make the like Deductions with reference to those Higher matters, which I before mention'd? May we not on much better grounds make these two Inferences, viz. that we ought not to disbelieve those things because they exceed our Reason; and that though they do so, yet it follows not thence, that they are repugnant to Reason? Such Inferen∣ces as these are very good and valid, be∣cause of the difficult and recondite nature of these Spiritual and Divine matters, which far outdoeth that of Bodily and Sensible things. And we shall find that this is the way of Reasoning, which one of the Ancientest and Learnedest of the Pri∣mitive Writers of the Christian Church made use of against the Hereticks and Se∣ducers of his and the immediately fore∣going times.* 1.20 He argues from the Ob∣scurity in matters of Sense to those that

are Spiritual and of a Sublime Na∣ture.

Thus then, in imitation of that Great Man, we may solidly argue, with relation to the foregoing disquisitions in Philoso∣phy, If in things of an inferior nature there be such Obscurities and Difficulties (which yet are no impediments to our As∣sent) how much more then in Higher things may we expect there should be Great Difficulties, and amazing Obscurities? If Natural Knowledge be so Cloudy, is there not reason to believe the Divine and Hea∣venly to be much more so? If we are not able to find out the True System of the Material World, how can we apprehend the unspeakable nature of the Spiritual one? If there be Mysteries in Philosophy, surely there are Greater ones in the Gospel. If the nature of a Groveling Plant con∣founds us, how shall we be able to solve all the difficult Problems in Christianity? If a man can't attain all his life time to the knowledge of a single Mineral, is it pro∣bable that he can in a much less time know fully the Secrets of the Kingdom of Hea∣ven? If he can't give an account of a sor∣ry Insect, how shall he be able to unravel the Mysteries of our Faith? If we can't tell with all our reason and argumenta∣tion how the Soul is united to, and acts upon the Body, how is i•• possible to tell

the manner of the Son of God's being joyn'd to the Humane nature? or how could it be expected we should give an account of the Unity of the Three Persons in the Godhead, or of other the like surprizing doctrines in our Religion? If we have so mean a discovery of what is within us, and so near to us, and is the Best part of us, yea, is Our selves, it is no wonder that we can't arrive to a full knowledge of the things that are without us, and are remote from us, and which are not of the same Limited nature with Our selves, but are Boundless and Infinite. If it was the Opi∣nion of a Great Philosophick Wit, that the Material World is indefinitely extend∣ed, that the Compass of the Universe is beyond all that we can imagine, that it is impossible to frame a conception of the li∣mits and bounds of it, then may we not with more reason hold the Intellectual World to be a boundless Expanse, such as we cannot possibly reach to the Extremity of, an endless, unlimited, and as it were infinite System? Especially if we speak of the Divine and Supernatural things belong∣ing to it, we must be forced to own this Truth, and to confess, that what we know of them is the least part of what is kept from our knowledge, and that we cannot possibly with the greatest art and wit attain to a greater insight. For if there be Apo∣crypha

in Nature (as hath been shew'd) it is not strange that there are Mysteries in Divi∣nity, which it is impossible (whatever some pretend) to solve, by reason of their Pro∣found and Immense nature. These will not admit of an accurate Inquisition, and therefore all our knowledge concerning them is defective, and must needs be so. We are presently beyond our depth, we are soon plung'd when we venture into this Fathomless Ocean. The Reason is, because the Mind of man can have no per∣fect knowledge of what is of so Transcen∣dent a nature: especially it can't attain to a compleat notion and perception of what is Infinite.

This alone were sufficient to decide the Dispute between the Anti-Trinitarians and us. If they would put the whole Con∣troversie upon this issue, it would soon have a period. I wish they would well consider of it, and shew themselves (what they so vaunt themselves to be) Masters of True Reason. For then they would see how unreasonable it is, that their thoughts and expressions concerning the Infinite God should be according to the nature of Fi∣nite beings. They would see how absurd it is to undertake to measure the Creator by the Creature, and to apply the Properties of Natural things to what is Supernatural, as they deal in the doctrine about the Holy

Trinity. They would find that what is true of the former, is not necessarily so of the latter, and consequently, that they ought not to ••rgue from the nature of a finite and created being to that of God. They would be convinced, That the Scrip∣ture (to use the words of a* 1.21 Man of free Thoughts, and of a very Philosophical and Rational Genius, who professes that the Scripture) declares nothing concerning the Divinity of Christ and the Holy Trinity, that is impossible, contradictious, or more unintelligible than things that men ordinarily assent to, who are free Philosophers, and ad∣mit nothing upon force or superstition, but up∣on Reason. They would not pretend to such a penetration of mind as to dive into the exact nature of the Deity, they would be sensible of the unmeasurable dispropor∣tion between their weak capacities, and what is Infinite and Immense. In sum, they would confess, that they have not right conceptions concerning the nature of those Sublime Verities, which I have been speaking of, whilst they contend, that there is nothing Mysterious and Hidden in them: nay, they would acknowledge, that they have very wrong and perverse notions of these things, and such as are

no ways agreeable to their nature. And now to shut up this Head of my Discourse, we are to remember, that the Truth and Reality of Things are firm and unshaken, and we can't think to dissettle them, but our business is to adjust our notions to the Things.. He that finds fault with them for their Obscurity and Difficulty cavils at the nature of the Things themselves, which is the most irrational act imaginable, for the Nature of Beings is stable and settled, and we cannot alter it, and therefore to require that it should be altered, is absurd and ridiculous.

Lastly, I argue not only from the qua∣lity of the things themselves, but from the present state we are in, which is capable of no other than an Imperfect knowledge of these Divine Secrets. This Accounr of the matter is suggested to us by the Apostle, for he makes a plain distinction between knowing now in part, and seeing then (i. e. hereafter) face to face, and knowing even as we are known, 1 Cor, 13. 12. One he com∣pares to the state of a Child, who is of weak understanding and capacity, and the other to that of a Man, who is of ripe judgment and apprehension. The former is our allotment in this world: Evangeli∣cal and Divine Truths (for of these the Apostle speaks in that place) are known by us here only in part: and no otherwise

shall they, or can they be known as long as we inhabit in these dark Vehicles of Earth. I speak not this to disparage the Christian Knowledge, for it must be grant∣ed, that there are many Plain aud Clear Propositions, both as to the matter and manner of the things contain'd in them, which the Writings of the New Testament furnish us with: and all the Practical Truths of Christianity are easie to be known, and are represented to us by Christ and his Apostles in a very intelligible manner. And as to the knowledge of those very Doctrines, which I have been speak∣ing of, all True Christians have such a measure of it, as makes them sufficiently capable of understanding their Religion, and of discharging their Duty, of know∣ing so much as concerns them to know, so much as is requisite to Salvation. But that which I assert, and am proving, is this, that these last sort of Truths are mix'd in us, whilst we take up our residence on this earthly stage, with much Ignorance and Darkness. We comprehend not the full meaning of them, because this is not suit∣able to our present condition, which we are now placed in. Thence it is, that there are some Secrets mention'd in the Holy Scriptures, which our understandings trem∣ble at, and are afraid to approach unto. Be the mind of man never so Ambitious, and

greedy of knowledge, it cannot grasp them, for they are too Big: it cannot reach them, they are too High: it cannot fathom them, they are too deep: it can∣not discern them, they are too Remote: in a word, they surpass humane abilities at their highest pitch in this state of Mor∣tality.

But it shall be otherwise afterwards, as the Apostle informs us, When that which is perfect is come (when we shall be transla∣ted to Heaven, a state of Perfection) then that which is in part shall be done away, v. 10. Then we shall no longer be in the dark, then the imperfection of our understand∣ing shall cease, because our natures shall be exalted. Then those Amazing Truths, which pose us now, shall be fully resol∣ved, i. e. so far as is fit for us, for even in Heaven our Nature will still be but Finite, and therefore our knowledge will be so too. But by the change of our vile bo∣dies for heavenly ones (though still they are the same, but otherwise qualified) which will no ways impede, but promote the operations of our Souls, and by being taken into the more Immediate Presence of the Holy Trinity, and stated in the Frui∣••ion of perfect Glory, we shall have our minds exalted, and our understandings widened to such a degree, that we shall exactly and fully know every thing that is

to be known by us. Though the intrin∣sick nature of the things, that we shall know, shall be the same that it is now (for there can be no alteration as to that) yet our faculties shall not be the same as to the degree of their capacity, and the manner of their perception. When this gross Veil of flesh shall be drawn aside, when the Soul is rid of this Terrestrial Clog, and is stript of these Deficient Organs, we shall have a more clear and refined apprehension of all Truths; and approaching nearer to the Great Objects themselves, we shall at∣tain to a more distinct view of them, and a fuller insight into them, than now at this distance from them we are capable of. In that Separate state we shall, by reason of an intimate Communion with the Supreme Being, and a close Conjunction of the Soul with him, be able to comprehend all the Hard Points of Religion, to unravel all Difficulties, to untie all Knots, to assoil all Controversies. Then, and not before, we shall be furnish'd with this ability. Where∣fore those men make not a due distinction between this life and that to come, who talk against Mysteries in our Religion: they are forgetful of the Present Scene of things, and the Dispensation they are un∣der: they discourse as if they thought themselves advanced to the Coelestial Regi∣ons already. But this very thing shews

their mistake, and that they are on this side of that place, for they betray the weakness and uncertainty of their Know∣ledge. These persons indiscreetly antedate the Last day, anticipate the Future World, and confront the revealed Purpose of Hea∣ven; for it was not design'd by the Supreme Being, that we should here below have a full insight into those Divine Recesses: this is reserved for another State.

Thus much of the Reasons, so far as we can apprehend, why Christianity is a My∣stery, that is, why some of the most weighty and momentous doctrines of it are in some part hid from all mens understand∣ings.

What I have said administers to us this double Reflection, 1. From the premises we may discover the vanity and falsity of the Socinian Notion, that there are no My∣steries in the Christian Religion. 2. We may gather what is our Proper Duty and Concern in the Case before us.

First, I say, this discovers and detects, and at the same baffles the false apprehen∣sion of those men, who cry down all My∣steries in Christianity, and tell us, that all is levell'd to the meanest capacities. Not∣withstanding those Remarkable Attestati∣ons to the Contrary Truth from the plain words of our Saviour and his Apostles, yet they perversly oppose and deny it, and

magnifie Reason as the only Measure of Truth, and Rule of Faith (whatever their * 1.22 late Pretences are) and nothing will serve them in Religion but Logick and down∣right Demonstration. I have observ'd it in the Modern Writings of this sort of men (and of one also that is a late Friend of theirs) that they seldom or never finish a Discourse, though it be about Religi∣on, without bringing in of Geometrical terms, especially Angles and Triangles. These Gentlemen under a pretext of Ma∣thematicks would subvert Christianity, and demonstrate us out of the Articles of our Faith, and make a Triangle baffle the Trinity. This is the grand Source of their present Delusion, and of that disturbance which they make in the World, viz. their labouring to exclude all Mysteries from Christianity. It arises wholly from this, that they will not give credit to any thing in Religion, but what is entirely Clear and Evident, and commensurate to exact Rea∣son. This is perfectly according to that Description, which one of the Fathers of the Primitive Church gives of St. Paul's

Natural man,* 1.23 He is one (saith he) that at∣tributes all to the Reasonings of his Soul, and thinks not that he stands in need of help from Above; neither will be receive any thing by Faith, but counts all foolishness which cannot be made out by Demonstration. And an Anci∣ent Critick defines him thus,† 1.24 He is one who turns all over to Humane Reason, and admits not of the operation of the Spirit, i. e. any thing that is Supernatural in Religion. This is the brief, but full Character of a Disciple of Socinus, (so far as we are con∣cern'd in him upon the present occasion) but certainly it ill becomes a Christian man; for I have proved already, that such a spi∣rit and genius are against the plain deter∣mination of Christ and his Apostles, a∣gainst the very nature of the things them∣selves, and unsuitable to the present state we are in. Such a one forgets to distinguish between Philosophy and Christianity. The Professors of the former, act not amiss in squaring all their opinions and sentiments

by Strict Reason: but the Adherers to the latter, who are eminently stiled Believers, must yield their assent to things, which they cannot by Reason comprehend. O∣therwise they confound the natures of things, and take away the Distinction be∣tween Reason and Faith, which is much more absurd and unaccountable than what Scenkius in his Medical Observations fancies, that it is possible for a man to receive the Visible Species through his Nostrils, or in plainer terms, that a man may See with his Nose; for here is only a substituting of one Bodily Sense for another, but in the o∣ther case there is a mistaking of one Mental Operation for another, viz. Reason for Faith. This is the Absurdity of those of the Ra∣covian way, and we ought carefully to a∣void it. We are to believe Christianity to be a Reasonable Service (as the Apostle de∣servedly stiles it:) but it may be truly said of those men, that they make Christianity more reasonable than it is: that is, they make it submit wholly to Humane and Na∣tural Reason, and this is the ground of their exploding all Mysteries.

Secondly, Seeing a great part of the Chri∣stian Religion is a Mystery, and design'd to be such, we are concern'd to Behave our selves accordingly, that is, never to be so bold and rash, as to demand a Positive and Punctual Account of things of this high

and abstruse nature.* 1.25 It is required in a Good Grammarian, said One who was as skilful in that Art as any man, that he be ignorant of some things. The same may be said of a Good Divine; to be ignorant of some Mysteries, and not to search too ear∣nestly into them is a good qualification in one of that Profession, and indeed in all persons that study Christianity. This is a Learned kind of Ignorance, and we are not to be ashamed of it. It is not neces∣sary we should have a clear understanding of Theological Secrets, because the Holy Writ is silent about them: but yet we ought to hold and believe the things them∣selves, because the same Infallible Word asserts them. Those that go any further, shew indeed, that they are very Prying and Inquisitive, but let them beware of handling the Word of God deceitfully, and making Truth uphold Falshood. As that Egyptian (in† 1.26 Plutarch) answer'd the men, who ask'd him, What it was that he carried so close Covered? Therefore it is cover'd, said he, that you should not know what it is, and therefore your asking was in vain: So it is here, these Divine things are purposely hid from us, and wrapt up in Obscurity, that we may not with too eager a Curiosity

search into them, and busie our heads a∣bout them. Let every one of us think that spoken to us, which the Good Chri∣stian said to the Philosopher, at the Coun∣cil of Nice,* 1.27 Ask not, How? Be not in∣quisitive concerning the Manner of Sacred and Heavenly things, for this is hid from us. A Learned and Pious† 1.28 Writer of the Primitive Church, tells us,

That it is enough for us to know, that in Christ's Person, the Divine Nature was so joyn'd by an ineffable kind of Tye with the Hu∣mane Nature, that the same Hypostasis contains in it two distinct Natures: but how that Union is made, it is not neces∣sary to know, nor is it fit to search: only let us believe and hold what is written.

And the same Excellent Per∣son in another‖ 1.29 place (and indeed in se∣veral places of his Writings) exceedingly blames the rashness and curiosity of those that prie into Divine Mysteries, and dis∣pute and wrangle, and raise vain questi∣ons about them, and ask why and how such things are. It was excellently said by ano∣ther Brave Man, of a true primitive tem∣per, * 1.30 This question, How? can have no place in the things of God, whose only Will

is sufficient, and is to be greatly admired of all. And with these Ancient Writers a∣grees the Great Modern Reformer,* 1.31 This word [Why] (saith he) hath misled and de∣stroy'd many souls: it is too high for us to search into.

When we come to insist too busily on these demands, Why or How God saith or doth this or that? we shew that we are loth to submit our Reason to Faith, and to give assent to God's Word, though we can∣not clearly conceive it. Which argues a very Unchristian temper, for the Gospel hath propounded many things to us which are Mystical, which neither our thoughts can fully apprehend, nor our words ex∣press. But this should not hinder us from believing and embracing them, for though they are Mysterious, yet it is plain and manifest, that they are asserted in the Sa∣cred Writings. It was prudently and Chri∣stianly advised and determin'd by St. Au∣gustine, in such Points as these, which I have been of speaking, and especially the Trinity (which that Pious Father particu∣larly mentions)‖ 1.32 Let us, saith he, by that previous Faith, which helps the eye-sight of the

mind, clearly imbrace what we understand, and firmly believe what we understand not. The Reason of which Advice and Resolu∣tion is this, that some things that are a∣bove the reach of our Understandings may be, and ought to be the matter of our Belief. Which is founded on this, that the object of Faith is of a much larger Ex∣tent than that of Reason, and therefore we may give assent to some Propositions, which we cannot explain and clear up by the light of Reason.

And besides, every Thinking Man ought to revolve this in his mind, that Faith is of an higher nature than Reason, and accord∣ingly was designed to bear Sway over it, and to controul it. To this purpose it is to be consider'd, that there are these Three Faculties or Operations in Men, Sense, and Reason, and Faith, and they gradually rise one higher than the other. Sense is com∣mon to us with Brutes, and takes notice on∣ly of Corporeal and External Objects, but Reason is proper to us as we are Men, and is bestow'd upon us to correct the mistakes of Sense; thus by Sense we can't perceive the Motion of the Sun and Stars, they so couzen our sight that we can't apprehend when they move, yea, they seem to stand immoveable: wherefore we must consult with something else than Sense, and that is Reason, which tells us, that either those

Heavenly Bodies, or the Ground we stand upon move very swiftly: our Reason, not our Eyes, must give us an account of this. Thus it is plain, that Reason controuls Sense, and consequently is a higher and su∣perior faculty. But then comes Faith, and claims a Superiority over them both; for as Reason was given by God to correct Sense, so this Function was added to give a check to Reason, as being Higher and Nobler than that. This is the Order of these O∣perations in Man, and it is by Divine ap∣pointment, and therefore no man of so∣ber thoughts can find fault with it. If we are free to acknowledge, that Reason is a Curb to Sense (and we cannot deny it) then we should be as forward to own, that Faith is the same to Reason, and that we ought to make use of the one to check and bridle the other, when Sacred and Supernatural things are under our consideration. Here then, as is fitting, let us strenuously exert our Faith, and not judge of the Divine Being and the Truths revealed by him according to humane measures, according to what we find and perceive in one another, still remembring that they are Mysteries.

As for the Contrary Sentiment, there are these three Great things that disparage it, 1. It argues Pride and Arrogant Stiffness. 2. It is an undeniable proof of gross Prejudice and Par∣tiality. 3. It unavoidably introduces Indiffe∣rency

in Religion. I will distinctly insist upon this Triple Charge, and then leave the Ju∣dicious to judge of my performance.

First, It is a great argument of a Proud and Haughty Spirit. For it must needs pro∣ceed from this Principle, that the men of that perswasion will by no means acknow∣ledge their Short-sightedness, and the Shal∣lowness of their Intellectuals. They can∣not brook such Condescention as this, and therefore they scorn to own any Mysteries. If any Difficult Truths are propounded to them, they have learnt of a Great Con∣queror to cut the knot, instead of untying it: they violently null the proposition, and so make it no Mystery, as we see they do in the Articles of the Trinity, and the Incarnation of the Son of God, and the like. For they pretend to manage all by meer force of Reason, and reject all propositions and doctrines which they think come not up to this heighth. They take it very ill, if you allow them not a Catholick and Unbounded Knowledge of every thing, whether finite or infinite, and of the particular Manner and minutest Cir∣cumstances that appertain to them. They disdain that there should be any thing in nature which they are not able to com∣prehend, they deem it an unsufferable dis∣grace to their understandings, that any thing should be above the reach of them, that

there should be any Point of Speculation so deep and abstruse, that they cannot pe∣netrate to the very bottom of it: they scorn to have it said, that there are any Myste∣ries and Darknesses in Religion, when their minds are so bright, and their intellects are so shining. What is this but Pride? What is this but being over-conceited of their natural Faculties, and having too great an opinion of their own Rational Capacities? what is this but an immodest and extrava∣gant magnifying of these Powers? Yea, what is it but a kind of aspiring to Divi∣nity, and attributing to themselves an In∣finite and Immense nature, an extraordi∣nary and more than humane Wisdom? Zophar gives us the true Character and Pe∣digree of this sort of persons, Iob 11. 12. Vain man would be wise (this Empty Hollow Creature would fain be thought to be full of Knowledge) though he be born like a wild asses colt, though he be by nature ig∣norant and rude: he hath such an opini∣on and esteem of his Parts and Acquire∣ments, he is of such Arrogancy and Elati∣on of Mind, that he thinks it below him to acknowledge any Abstrusities in Reli∣gion. He takes part with the Conceited Sect of the Stoicks, among whom it was a Maxim,* 1.33 That it became not a Wise man

to wonder at any of those things which to others seem to be Paradoxes. Nay, he is so much of this Vaunting humour, that he will not be perswaded, that there is any thing Wonderful and Amazing, even in Religion it self. St. Paul stiles Christiani∣ty a Mystery, but he being intoxicated with Pride and Self-conceit directly contradicts him, and saith it is not mysterious.

But those who attend to the Apostle's Advice,* 1.34 Not to think of themselves more highly than they ought to think, but to think soberly, have other thoughts and apprehen∣sions, and are most willing to acknow∣ledge the shallowness of their own Judg∣ments, and the depth of Divine Truth. We have Instances on Record of those Humble Souls, who, though of singular sagacity and improvements, proclaim'd the Un∣searchableness of the Divine Wisdom, and the Exalted Truths that belong to it. The Ancient Inspired Arabian ex∣presses it thus,* 1.35 Man know∣eth not the price of it, (i. e. as I apprehend, he cannot come up fully to the Purchase, or, which is the same, the Attainment of it, for we purchase things by price) neither is it found in the land of the living: the depth saith, it is not in me; and the sea saith, it is not in me. Whence then cometh Wisdom, and where is the place of

Vnderstanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air, i. e. those that are most quick-sighted, for Naturalists observe, that the eyes of Birds generally excel those of other Animals. But he concludes, God under∣stands the ways thereof, and he knoweth the place thereof, that is, he hath reserved the perfect knowledge of these Divine and Supernatural things to Himself. This was the humble sense of another Great and Wise Man, the Royal Psalmist, concern∣ing whom it is worth our observing, that after he had asserted and maintain'd the doctrine of God's Omniscience and All-see∣ing Providence, he adds,* 1.36 Such knowledge is too wonderful for me: it is high, I cannot attain unto it: which is as much as if he had said, though it is impossible for me to apprehend the infinite and boundless know∣ledge of the Eternal God, the Sovereign Disposer of all things, though I can't tell how he sees and foresees all things whatso∣ever, yet I heartily own this Universal Sight and Prescience of his, and I verily believe it to be a certain and unshaken Truth. It is Humility which furnishes a man with such perswasion and language as this, and it is this which causes him to be∣lieve and assert, that there are Mysteries in

his Holy Faith, which far transcend his thoughts and conceptions. This is that Wisdom, which according to another Di∣vine and Inspired Sage,* 1.37 is far off and ex∣ceeding deep, and therefore (as it follows) who can find it out?

To which irrefragable Testimonies per∣mit me to adjoyn that of an Apocryphal Writer (and the rather because I will take occasion thence to offer a Conjecture on that dark place)† 1.38 Wisdom is according to her Name, and she is not manifest unto ma∣ny. What is the meaning of that, accord∣ing to her Name? What Title hath Wisdom that imports any such matter, viz. that she is not manifest? Some Criticks think it re∣fers to the Hebrew word for Wisdom, Choc∣mah, others to the Arabick Algnalam, but what they propound seems to be very much strain'd, and doth not reach the purpose. And how can it seeing they forget that this Book was writ in Greek, and that the Title of it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? We must therefore repair to the Greek for a solution, but we must first confer with the Hebrew, where we meet with the Verb Saphah or Tsaphah, which signifies to hide or cover, and thence it is probable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived: and this it is likely is the Name that is here meant, be∣cause though the language in which this

book was originally drawn up was Hebrew, (as appears from the Prologue of it) yet it was soon translated into Greek, because the Iews at that time spoke Greek general∣ly, and had their Bible and Service in Greek: and accordingly this place hath re∣ference to the name of Wisdom in that tongue, wherein there are many words de∣riv'd from the Hebrew: and hence it is, that the denomination of Wisdom imports something hid and mysterious, and there∣fore she is according to her Name. The Iewish Doctors had a sense of this, as ap∣pears from their Proverbial Saying, When Elias comes, he will untie all knots, i. e. solve all Difficult and Abstruse Points; of which there are not a few in Religi∣on. There are sundry things hid from our understandings here, which shall not be clear'd till the last day. Now, if the Wisest persons spoke thus concerning the things of Religion (which is the Wisdom of God) under those Dispensations of old, is there not much more reason to say the like of the Divine Wisdom under the Oe∣conomy of the Gospel, when doctrines of an higher nature are published to the world, such as far surpass all humane comprehen∣sion?

But there is a generation of men among us that will not stoop to this, they will not own themselves to be in a state of Weak∣ness,

Childhood, and Minority in this life, though the Great Apostle (as we have heard) expresly did, when he so far own'd the deficiency of his Understanding, as to say, he knew in part, and spake, and under∣stood, and thought as a Child. And all the Great and all the Wise men in the world have been ready to say the same, yea, e∣ven with reference to matters of a lower nature. The Learned in the Law confess they have their Perplexed and Knotty Cases, Statesmen their Arcana, Physicians their Opprobious Maladies, Anatomists their Unknown Ductus's, Astronomers their Ec∣centrical Motions which they can't reduce into regular and exact Order, Mathemati∣cians their Insoluble Problems. And, in brief, most Professions and Sciences labour under some insuperable Difficulties and In∣tricacies: and this is freely acknowledg'd by the most Skilful in those Arts. But here is a sort of men that will not own any such thing in Divinity, although it be conver∣sant about Objects that are infinitely High∣er and Greater. Notwithstanding this, they think it is below a man of Parts to own any thing to be Inexplicable: they profess that it becomes not a man of Sense and Reason to admit of this, yea, that it is an unsufferable affront to Humane Nature to believe such a thing. They think it a sufficient ground to cashier a doctrine in

Religion because it is attended with Obscu∣rity. In short, they think it unreasonable to yield assent to a Proposition on the ac∣count of its being reveal'd in Scripture, meerly because they are not able to con∣ceive the Manner of it. Thus their Pride makes them Infidels, and they bid adieu to Modesty and the Faith together.

Secondly, Another Great Disparagement and Inexcusable Blemish of these mens Per∣swasion is, that it argues wilful Prejudice and Partiality. I will make this evident from these two Considerations; First, Tho' they deny not that there are Mysteries in the Divine Providence, yet they altogether renounce them in the Articles before men∣tion'd: Secondly, Though they grant there may and ought to be a Government and Restraint on the Imaginations, Will and Affections of men, yet at the same time they perversly disapprove of the like restraint on the Vnderstanding and Reason∣ing Faculty. Both these are Instances of their egregrious Prepossession and Partia∣lity.

1. They profess themselves to be satis∣fied about the Divine Conduct in the Go∣verning of the Vniverse, though many Dif∣ficulties, and those very Great and Insupe∣rable, 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 Ac∣count of them, notwithstanding they ac∣knowledge them to be Unsearchable and Incomprehensible. None of them have ever ventured to question God's Wisdom, because there are some Events and Occur∣rences 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 parti∣cular account of them. Nor do we hear them cry out to have these Intricate Events made out by Reason, they don't peremto∣rily 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 hu∣mane 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 Unaccount∣ble.

And why then do they not act thus with with reference to the Mysterious Articles of the Christian Faith, and the Great, but Ab∣struse 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 be∣cause there are some things in them hard to be understood? Seeing they quarrel not with the Divine Government, though ma∣ny 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 unac∣countable, why should not these make his Words, his Sayings, his Dictates about di∣vine 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* 1.39 doth great things past find∣ing out, why may not he be allow'd to speak such? If the† 1.40 Iudgments of God are unsearchable, and his ways past finding out,

is there not cause to believe, that God's Na∣ture and Essence are so too? If the Socini∣ans are not concern'd to answer the Diffi∣culties about the former, what is the rea∣son 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 de∣livers 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 enter∣tain'd, though it contains in it such things of which we are not able to give an ac∣count? Is it an unquestionable Truth that there is a Divine Management of all mun∣dane affairs, though the particular admini∣strations 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 bold∣est 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 incompre∣hensible as his Providence, and therefore if it be a rational and sufficient Answer to all the Objections and Scruples against Pro∣vidence 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 satisfacto∣ry an Answer to all Difficulties of the Tri∣nity, to say they firmly assent to that do∣ctrine, though they cannot understand the Manner of it.

But the persons I am speaking of will not submit to this, and therefore they de∣monstrate how Partial they are, when they quarrel with the foresaid Article, and other doctrines of the Gospel, for no other rea∣son 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, whe∣ther these men can justly lay claim to any such thing whilst they thus behave them∣selves, whilst they declare that even in Re∣ligious and Divine Matters (for such cer∣tainly is that of Providence) it is reasonable

to believe and embrace more than we can understand and comprehend, and yet re∣nounce the doctrine of the Trinity, and some other substantial Points of Christiani∣ty for their being in some measure Incom∣prehensible. What can this be but Per∣verseness 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 Con∣cessions? They frankly subscribe to Di∣vine Providence, though it hath many My∣steries, Obscurities, Difficulties, Intrigues in it which no mortal man can unfold: and yet they discard some of the chief E∣vangelical Truths, because they can't ex∣plain them by Reason. Thus they run counter to their own Principles and Pra∣ctice, and are Self-condemned persons, and proclaim to all mankind that they are cor∣rupted with Prejudice and Partiality.

2. They give open and undeniable proofs of this, by granting that it is con∣venient, yea, necessary to regulate and li∣mit the tendencies of the Will and Affecti∣ons, 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 facul∣ty. 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 forbid∣den us by the Evangelical Laws, and many harsh and difficult things are enjoyn'd us; but we are to satisfie our selves with this, that God's Will ought to be the Standard of ours, and therefore we ought to resign our selves to the Divine Conduct. And these men allow of this as just and ration∣al, and advise that our Natural desires and propensions should give way to our Saviour's Commands, he being our Great Law-giver and Master. And why then do they shew themselves Partial in denying it reasonable to submit the Intellectual part of the Mind to the doctrines and dictates of the Gospel? Is there not as much reason to take care of this Faculty, to look to the management of it, to keep it within its due bounds, as there is to deal thus with the Elective Power of the Soul? If they are content to sur∣render this to the Divine Will, why are they against subjecting the other to the Di∣vine Ligh•• and Discoveries? If it be com∣mend••ble to curb and moderate the Concu∣piscible or ••rascible part, why not also to regulate and govern the Perceptive? If the Will must be check'd, why must the

Intellect be left uncontroulable? If they measure the Goodness of the former Power in them by the Laws and Rules of Christ, what is the reason that they measure not the Rectitude of the latter by the discove∣ries of Divine Truth made by the same Author in the Writings of the New Testa∣ment? Seeing they deem it proper and necessary for humane minds to vail the first to the express Injunctions of the Gos∣pel, why do they not think it as requisite to submit the second to the infallible di∣ctates of the Holy Spirit in Scripture? why do they not abandon their own weak sen∣timents about the highest Concerns of Chri∣stianity? why do they not renounce their private surmises, their shallow arguings, their sophistical ratiocinations, and give them up to be corrected by the light of Di∣vine Revelation? why are they not sensi∣ble of the deficiency and indigence of their Minds, of the narrowness and contracted∣ness of their understandings, and why do they not at the same time adore the Divine Perfection? why do they not inure their understandings to the dictates of Inspirati∣on, and believe what is Unintelligible? Particularly in the doctrine of the Trinity; why do they lean to their own understand∣ings? why do they prescribe to Heaven, and set up their own weak Conceptions as the Standard of Divine Truth? In a

word, why do they not make their meer Natural Notions and Principles truckle to Reveal'd Truth, and bring their Rea∣son into subjection to the Eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?

If they come here with their old cry and cavils, that the Article of the Trinity, and some others that appertain to it are contrary to Reason, and are a perfect Con∣tradiction, and are Impossibilities, (as their language is) we may for ever silence them with this, that they can't with any shew of Reason talk after this rate, because they can't pronounce that to be Contrary to Rea∣son, the Nature of which they are igno∣rant of: what they can't reach with their Reason, they can't say is Repugnant to it. Nor can they doom this or that to be Con∣tradictory, when they know nothing of the Manner of it. And so for the Impossi∣bility of a thing, it is rash folly to deter∣mine it cannot be when they are unacquain∣ted with the Transcendent Nature of it, when the Mode of its existence is hid from them. This I think is very plain, and it is as pertinent to the matter in hand, I having proved that the doctrine of the Trinity, and such like Articles of Chri∣stianity are hidden Mysteries. Therefore let not these men think to amuse and banter us (as they would needs do) with ••alking of Contradictions, Impossibilities, &c.

which are Terms that are nothing to the purpose.

But this I request of them, that they would be Serious, and vouchsafe to re∣flect on what I have suggested under this Head, for the Article of the Trinity would be a very clear and bright Truth to them, if they would but entertain this one thing in their thoughts, that they are oblig'd as much to keep a discipline over their Un∣derstandings as over their Wills, that the Intellectual Powers, as well as the other Faculties of the mind, are to be in subjecti∣on. It is mention'd as part of Man's De∣pravity and alienation from his first Make, that* 1.41 he seeks out many Inventions, i. e. (as the Hebrew word signifies) curious Excogi∣tations, quaint Arguings, fanciful Reason∣ings. These, especially in matters of Re∣ligion, are greedily sought out and pursued by Vain men: but where the true force and vertue of Religion prevail, there they † 1.42 cast down imaginations (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reason∣ings) and every high thing (every proud Conceit) that exalteth it self against the knowledge of God, and bring into captivity every thought, i. e. every corrupt notion and conception which usurps upon Faith. This is the Conduct of our Minds which the Apostles teaches us; we must quit our

false Argumentations and Debates about the the Great Mysteries of our Religion, we must not dare to be wise above what is writ∣ten, above or beyond what Divine Revela∣tion hath taught us, but we must resolve all our doubts and scruples by appealing to Divine Authority and the Veracity of God.

It may be the Sagacious Gentlemen we have to do with at present, will grant that some Vulgar heads (among whom perhaps they will reckon the foresaid Apostle) have favour'd the restraining and limiting of the Intellectual Powers as well as the other Fa∣culties of the mind, but will this pass cur∣rent (they may say) with those that are vo∣ted for Men of Sense and Wit, will it be admitted by Men of Keen Apprehensions, men of Judgment and Philosophy? Yes, most surely, if they will be pleas'd to take the Learned Lord Verulam, and the Great Des Cartes into that number. The former of whom hath left these remarkable words, * 1.43

Gods Sovereignty reaches to the whole man, extending it self no less to his Rea∣son than his Will: so that it well be∣comes man to deny himself universally, and yield up all to God. Wherefore as we are bound to obey the Law of God, notwithstanding the reluctancy of our

Will, so are we also to believe his Word, though against the reluctancy of our Rea∣son.

The latter expresses himself thus, (and though some may think it is spoken in Politick Compliance, yet it is more than they can prove, and it is certain, that they are in themselves words of truth and so∣berness, and worthy of so Great a Man,) * 1.44

We must, saith he, always and chiefly remember this, that God the Author of things is Infinite, and we altogether fi∣nite: so that when God reveals any thing concerning himself or other things which surpasses the natural strength of our wit, such as the Mysteries of the Incar∣nation or Trinity, we are not to refuse to give our Assent to them, though we do not clearly understand them.

And again, in the Close of this First Part of his Philo∣sophical Principles he hath left us this Ex∣cellent Memorandum,

This is to be fix'd on our memories as a Principal Rule, that whatever things are reveal'd unto us by God are to be believ'd by us as the most certain of all. And though perhaps the most clear and evident light of Reason should seem to suggest to us some o∣ther thing, notwithstanding this we are to give credit to the sole Authori∣ty

of God rather than to our own judg∣ment.

Thus these Mighty Genius's of Philoso∣phy give their Suffrage to our Greater A∣postle, and declare to the world how ra∣tional it is to keep the Reasoning as well as the Elective part in subjection. And in∣deed seeing it is the same Soul that affects, wills, and understands, and these Faculties are not really different from the Soul it self, it follows, that if the Soul in one ca∣pacity may be check'd and regulated, then it may be so in another: and if we are o∣blig'd to chastise the extravagancy of the Will and Appetites, we may and ought to correct the disorder of the Vnderstanding. The Socinians grant the former, but deny the latter, though without any ground, for there is the same reason for the one, that there is for the other. Which shows that they despise the Parity of Reason, that they attend not to the Consequence of their Propositions, that they argue not alike in thin•••• that are alike, that they vary in Cases that are of the same nature, that they deal not fairly and ingeniously, that they contradict themselves, that they are froward and perverse, and are resolv'd to 〈…〉〈…〉 and Partiality have the 〈…〉〈…〉

Thirdly, There is yet another Great Dis∣paragement and Blemish lies upon this Sentiment, and this Behaviour; for as they are the off-spring of Pride and Insolence, of Partiality and Perverseness, so they are the nurse of Indifferency and Scepticism in Re∣ligion. Whilst persons acquiesce in Divine Revelation, they are upon safe and firm ground, but when they quit this, and un∣dertake to measure Christianity by the Principles of Natural and Common Rea∣son, they have no sure footing, but they waver and fluctuate, they start queries a∣bout all things, and utterly overthrow all Certainty in Religious and Divine matters. For when Over-curious and Wrangling heads come to argue about those High Points of Christianity, which I have be∣fore mention'd, and make them the mat∣ter of a Formal Dispute, and encounter them with meer dint of Reason, they soon perswade themselves that they are Victors in such an Engagement, and then they carry their Conquests further, and range and flie about, and make it their work to un∣settle Religion, and bring all the Concerns of it into question. They teach men to doubt of all the Propositions which they before received, and especially to dispute about every part of Christianity. For they infuse this notion into mens heads, that they must not admit of the doctrine of the

Trinity, and such receiv'd Articles of Faith, because they are against Reason. and Rea∣son with them is their own Prejudice and Dislike, which prompt them to use a sort of Argumentations against these Truths. But they are able to use the like Reasonings against all other Articles of Christianity, and when there is occasion they will not fail to do it; for they seem to begin with those ••••ore Difficult and Abstruse Points, and to bring people off from them (because they think they can't easily maintain them) that they may make way for shaking the Plain∣er ones afterwards. I must needs profess, I have more Charity than to think that this is a formed design of the generality of those that profess the Socinian way, for I believe there are some well disposed per∣sons among them. But I am enclin'd to believe, that there is such a Project carried on by some ill-minded and perverse men, who take this opportunity to render Re∣ligion Doubtful and Disputable, and by degrees to represent it as an Indifferent and Un••ertain thing. By this course, which they are at this day taking, the most Sa∣cred and Venerable Truths will be slight∣ed▪ nay, they are already slighted and actu∣ally disregarded by this race of men, as 〈◊〉〈◊〉 of the Artributes of God, Christ's 〈◊〉〈◊〉, the Rising of the same bodies, the S••b••i••tence and Perception of Separate Souls,

the Torments of Hell, &c. And sundry o∣ther substantial Verities, as the Existence of Good and Evil Angels, the Universal Providence of God in the world, the Mi∣racles of our Saviour, the Truth of the Christian Religion, and many more such doctrines are either doubted of, or denied by Deists or Atheists, and that on the Soci∣nian Principles, (that is the thing obser∣vable at present) I say, upon the Socinian Principles, viz. because there are some Diffi∣culties that attend the notions and appre∣hensions of these things, and because they are not on all accounts adjusted to the mo∣del of mens ordinary Reasonings: there∣fore they are unwilling to admit of them on that very account.

But for the same reason all the Main Doctrines of the Gospel will be doubted of, the weightest Articles of our Religion will be voted to be but Arbitrary Hypothe∣ses, and Christianity it self will be thought to be no other; as we find in the Wri∣tings both of our Foreign and Domestick Adversaries Christianity is laid in the same Scales with Iudaism and Turcism, and some parts of it (nay the Weightiest) are deter∣min'd to be lighter than any in the other two. This naturally follows from their arrogantly presuming upon the Strength of their Understandings and Reasons in the

things of God, from their peremptory re∣solving to entertain nothing in Religion, but what is commensurate to Natural Prin∣ciples, from their opposing and denying a Doctrine which is plainly and expresly asserted in Scripture, meerly because they cannot define the exact Manner of the thing that is asserted. This, I say, is the Conse∣quence of founding all Religion upon Na∣tural Reason and Argument. We must throw up a great part of that which is Reveal'd, meerly to gratifie the Deists and Racovians. Nay, this will not suffice, for it is to be suspected, that those who strike at Reveal'd Religion bear no kindness (what∣ever they pretend) to the Natural. It is likely that those who bid defiance to the former will do the same in time to the lat∣ter: for we can't imagine but that those bold men who disregard the Immediate Discoveries of Heaven to mankind, and represent them as altogether Incredible by intelligent and inquisitive minds, will also vilifie the more Mediate and Common Di∣ctates of Nature: those that slight the Ex∣traordinary Voice of God cannot be sup∣posed to attend to the Ordinary one: those that refuse to hear him speaking in the Ho∣ly Writ will not be obsequious to his di∣ctates in their own breasts.

Thus you see how dangerous and perni∣cious an Opinion our Adversaries maintain and promote: we see how they feed the humour of this Sceptical Age, and work upon unstable and wavering minds, and wheadle them out of their Religion by plausible insinuations and pretences of Hu∣mane Reason: by this means they directly lead them 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 sub∣mission to the Sacred Oracles, by a free re∣signing our selves to the Faith of the Gos∣pel, 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 Credu∣lity, and such an Implicit Faith as some of the Romanists defend, for when we resign up our judgments to Divine Revelati∣on, 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 di∣ctated to them, and that upon the bare Au∣thority and Warrant of the Church. But here is no such crude Method prescribed, we are to* 1.45 search the Scriptures, whether these things be so, and we are to make use of Rea∣son 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 Re∣volt and Original Depravation of Man, we stand in need of Revelation to direct us, right Reason tells us, that it is unsafe to re∣ly on the bare suggestions of our own minds in the great matters of Religion. This acquaints us, that though we are not capa∣ble 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, notwith∣standing 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, Indivi∣sible Essence, is an ineffable and incompre∣hensible 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* 1.46 Ac∣countable and Reasonable Faith, when it ab∣solutely 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 Wri∣ter, whom I before quoted, who hath the repute, even among these men of a Person

of Great Reason and Sense; speaking of them, he* 1.47 thus expresses himself,

Their Opinion I look upon as fundamentally repugnant to Christianity it self, if the New Testament be the foundation of Chri∣stianity, for I know nothing more ex∣press than That (viz. the Trinity) in those Writings. And therefore the denying of the Trinity is the denying of the Authori∣ty 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 reli∣gious and pious minds that have had a re∣verence

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 success∣less. 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 Cer∣tainty of Divine Revelation. And all the other Sacred Mysteries of our Religion have the very same stable foundation, and there∣fore are Impregnable.

Let this then satisfie us, that these Do∣ctrines are sufficiently reveal'd, though they are not fully known. I say they are suffici∣ently revealed, because the Book of God as∣sure 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, * 1.48 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 com∣mand our Assent) tho' the Nature of it is not. The Modes and Circumstances apper∣taining to Divine things are not to be ac∣counted 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 ac∣cording 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, we cannot but enter∣tain these Divine Doctrines, and firmly be∣lieve them, and heartily approve of them; for when we find any thing (though 'tis

impossible to explain and unfold it) vouch'd by Scripture, we need desire no more. Whence we may judge of Socinus aud Smalcius, the* 1.49 former of whom de∣clares concerning the Satisfaction of Christ, and the† 1.50 latter concerning the Incarnation of the Son of God, that they would not believe these doctrines, though the Scrip∣ture should expresly assert them. These are strange passages in Writers that bear the Name of Christians, and seem to own the New Testament (as well as the Old) where every thing is Authentick, and worthy of all acceptation, and depends not on the arbitrement of our shallow Reasons. Here to doubt is In••idelity, to be scrupulous is an affront to Heaven, to dispute is an injury to the Deity.

To conclude, It appears from the whole that the Disciples of Socinus are the most foolish and sensless pretenders to Reason in the whole world, because they make it their business to argue against the God of Reason and the Spirit of Truth. But if they will call their Anti-Scriptural No∣tions by the name of Reason, who can help it? Only this we are sure of (and it

is all I will add at present) no truly Ra∣tional and Sober man will be pleas'd with that Reason which rejects what God hath reveal'd, which vilifies the Discoveries that come from Heaven, which contradicts the Bible, and gives the Lye to Him who is the Original Truth, the Eternal Reason, the Source of all Understanding, and Light and Knowledge it self.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 Epinom.
• † 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex••sit. Fide••.
• ‖ 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. De vitâ Pythag.
• * 1.5

  Absit ut hoc in nobis Deus oderit, in quo reliquis ••nimanti∣••us excellentiores creavit. Augustin. Epist. 222.
• * 1.6

  The Honourable Robert Boyl, in his 〈…〉〈…〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apolog. 1.
• * 1.8

  De Deo etiam vera 〈◊〉〈◊〉 p••riculosum est. Cyprian. in 〈◊〉〈◊〉.
• † 1.9

  —Me••••us scitur nesciendo. Augustin. l. 11. de Ord.
• ‖ 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Clem. Alex. S••rom. l. 4.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈…〉〈…〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chryso••••▪ ••om. 12. ad Pop. Antioch.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes.
• * 1.14

  Nobis rimari illa & conjecturare in occulto tantùm licet.—Neque enim omnia Deus humanis oculis not a fecit. Quota pars operis tanti nostris oculis committitur? Senec. Nat. Quest. Lib. 7.
• * 1.15

  Mr. Boyl, Nat. Hist. p. 13.
• * 1.16

  Judge Hale, of Humilit••.
• † 1.17

  Malpig••i, 〈◊〉〈◊〉, Lewenh••ek, ••••ammerdam, Dr. Li••••er, Mr. Ray.
• ‖ 1.18

  N. Har••soeker, Essay on Dioptricks.
• * 1.19

  Nihil est interi••s Mente. Cic.
• * 1.20

  Irenaeus adv. Haeres. l. 2. cap. 47.
• * 1.21

  Dr. H••n. More, in his Mystery of Godliness, Book 10. Chap. 6.
• * 1.22

  We never pretended that Humane Reason is the Measure of Truth, as Mr. Edwards and Mr. Norris charge us. The Agreement of the Uni••ari••n••, &c. p. 11.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophylact. in loc.
• † 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••uid. in vocabul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.25

  Boni Grammatici est quaedam ignorare. Varro.
• † 1.26

  De Curiositate.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gelas. Cyzicen.
• † 1.28

  Chrysost. Hom. in S. Johan.
• ‖ 1.29

  Hom. 1. in S. Matth.
• * 1.30

  ••••••dor. Pelus. Epist. l. 2.
• * 1.31

  Luther. Colloq. Mensal. Cap. 2.
• ‖ 1.32

  Nos ergo, ••ratres, fide praecedente, quae sanat oculum cor∣dis nostri, quod intelligimus sine obscuritate capiamas; quod non intellig••mus sine dubi••atione credamus. In S. Johan▪ Tr. 39.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. in Zenone.
• * 1.34

  Rom. 12. 3.
• * 1.35

  Job 28. 1••, &c.
• * 1.36

  Psal. 139. 6.
• * 1.37

  Eccl. 7. 24.
• † 1.38

  Eccl. 6. 22.
• * 1.39

  Iob 9. 10.
• † 1.40

  Rom. 11. 33.
• * 1.41

  Eccl. 7. 29.
• † 1.42

  2 Cor. 10. 5.
• * 1.43

  D•• A••gment. Scient. l. 9.
• * 1.44

  Philosop. Princip. Par. 1. pag. 7.
• * 1.45

  Acts 17. 11.
• * 1.46

  History or the Vnitarians, p. 9.
• * 1.47

  Dr. More, History of Godliness, Book 10. Chap. 6.
• * 1.48

  De do••o Perserv. Sanct. Cap. 14.
• * 1.49

  De Christo S••rvat.
• † 1.50

  Hom. 8. in 1 Iohan.