a curious and close Enquiry But This is most true That Modesty is the most commendable Vertue here Theâ—doret saith well I think it Boldness to pronounce peremptorily concerning those Things of which the Sacred Scripture delivers nothing plainly God was not pleased to deliver all things with equal Evidence and why then should we undertake to make every Thing Plain and Demonstrable Or why are we Angry if others think some things are not so Those Words which I meet with in one of St. Ierom's Epistles are Admirable and are worth the Observation of those especially who are Students of Divinity When we search saith he with too much Nicety and Curiosity into those things which God would not have us know but hath purposely concealed from us we catch only at Shadows we entertain and busy our selves with Trifles we quit the Fountain Truth and run after the fruitless Streams of meer Opinion and Fancy Let us fix this on our Minds That there are some unsearchable Mysteries and it was designed by the All-Wise God that we should not be acquainted with them We may say here as Seneca concerning the Nature of Comets God only whose sole Prerogative is to have a perfect Knowledge of Truth knows these things to be true and the very manner of them tho' it be hid from us When we peremptorily say this or that concerning these obscure Matters we may Err and we cannot tell when we do but when we determine nothing precisely above what is determined in Scripture we are sure we do not Err and we are sure of this too that we are not guilty of Distorting and Misinterpreting the Word of God which is a Fault very frequent in these Cases To conclude this Particular Let not weak Christians be troubled that there are several Passages in the Bible which they cannot clearly understand I assure them that they may be Ignorant of the full meaning and manner of them and yet their Salvation is not endangered thereby And as to our Deportment towards others with respect to these Points seeing we cannot perfectly explain them why should we be Angry at those who embrace a different Perswasion concerning the manner of these things II. Many things in Religion are made difficult merely by Disputes and Quarrels and if the Holy Scriptures were Plainer than they are yea never so Plain yet Wrangling Heads would fall a Disputing and make way for Error by that means And here it is their way commonly to make use of one or two places of Scripture and to oppose them against a whole heap of other Texts The old Hereticks those Interfectores Vâ—ritatis as Tertullian calls them those Murtherers and Assasines of Truth frequently used this way A few Texts yea sometimes a single one shall serve to baffle a great number It might be shewed in particular Instances how Erroneous Doctrines are grounded on some Mens attending to one or a very few Places of Scripture whilâ—t in the mean time they take no notice of several and divers Texts which look another way Nay not only a few Texts but those also which are very dark and obscure difficult and knotty are oftentimes weilded and managed against very plain and direct Places of Scripture This was observed by that Learned Father whom I last mentioned One Chapter saith he in the Bible where some Ambiguous Words are is brought by them to Confront a numerous Company and Host of Texts But this is an Indirect Method for it is most Just and Reasonable that a few Places of Scripture should yield to many obscure ones to the plainer doubtful to the certain that Those should be judged and decided by These not vice versa that so amidst this seeming Discord and Discrepancy our Belief may not be shaken and that the Truth may not be endangered and that the Holy Spirit speaking in the Scriptures may not be thought to be Inconsistent with its self as that Excellent Person saith in another Place It is an useful Rule therefore of St. Austin To explain obscure Places of Scripture let us use the Assistance of those that are plainer and by the Certainty and Clearness of some let the Doubtfulness of others be taken away This may be serviceable to us when we read the Scriptures and when we would be satisfied about some Controversies which arise thence But alas this Holy Book is Ruffled and Intangled by wilful Mistakes and Disputes wherein it is common to Wrest the Words and to Oppose one part of them to another instead of Adjusting the whole Matter by a fair Reconcilement To Instance Nothing is Plainer in the Book of God than this That he hath fully Decreed and Predetermined whatever shall come to pass and Nothing is more Plain in the said Holy Volume than this That Man is a free Agent and is not Constrained and Compelled but what he willeth he willeth freely All sober Persons agree in these and therefore this ought to be a Ground of mutual Concord and Reconciliation But instead of this some raise Disputes still and whereas we are agreed that both these are True and Consistent viz. God's Decree and Man's Freedom they will ask How this can be And if you do not satisfy them as to this which it is utterly Impossible perhaps to do they will shew themselves very much displeas'd Which argues that they are of a quarrelsom Temper and delight in Wrangling and make use of Scripture for that purpose in the most serious and weighty Doctrines III. It happens by the Luxuriancy of busy Brains that many Enquiries in Religion are Nice and Subtle Over-curious and Trifling and as for these they are below the Verdict of Holy Scripture It began to be a matter of Wit to be a Christian as One observes about the days of Constantine the Great So soon had they learned to be Quaint in their Divinity and that about the highest Points of it And other subtile Heads since that time such were most of the Schoolmen have troubled the World with their Fruitless Speculations their Foolish and Unlearned Questions their Fond and Sapless Notions And these and others added to them are called Truths by some Persons but indeed they are not worthy of that great Name A Man may be Ignorant of a thousand of them and yet not Impair his Knowledge To make use of Holy Scripture here is to be serious in the midst of Trifles and which is worse to Prophane that Holy Book The same Judgment may be made of many not to say most of the Questions propounded and handled by the Roman Casuists which are of no moment or use at all nay they are very hurtful and pernicious because they distract Mens Minds instead of directing them and yet they are very warmly controverted as if they were the most serious and important Truths IV. There are some Propositions in our Religion which are Disputable and Probable on both Sides And in these doubtful Cases to
the Magistrates Eminency and high Degree I have said Ye are Gods and all of you are the Children of the most High 2dly Here is adjoined a Correction or a severe Commination for the Abuse of their Place and Dignity But ye shall die like Men and fall like one of the Princes Or if you will thus Here is the Dignity of the Magistrates Office I have said Ye are Gods And here is the Infirmity of their Persons Ye shall die like Men. In the former of these you may observe 1. The Migistrates eminent Quality Ye are Gods 2. Their Authority and Divine Institution I have said Ye are Gods I begin with the First viz. The Magistrates Eminency they are Gods Rulers and Governors Publick Ministers and Dispensers of Law and Justice among the People are deservedly called Gods Great and Excellent Things have the Name of God added to them in the Stile of Holy Scripture of which there are abundant Instances And here the Name of God is not only Adjoined but Attributed to these Great and Excellent Persons Not only Kings and Supreme Rulers but Subordinate Magistrates are Gods for in the very front of this Psalm wherein my Text is it is said That God standeth in the Congregation of the Mighty he Iudgeth among the Gods i.e. the Iudges and Magistrates who sat in the Consistory the Iewish Sanhedrim The Gods then here are not the Sovereign Powers so that the Title is competible both to these and to Inferior Magistrates And accordingly my Discourse at present will have reference both to the King as Supreme and unto Governours as unto them who are sent and appointed by Him Some Passages will more properly belong to Crowned Heads but yet in a due proportion may be applied unto you and by you who have the Honour to be the King 's Immediate Vicegerents And because you bear that High and Noble Character let it not be thought strange if I seem sometimes to treat you in the Stile of Majesty I shall not endeavour to gain your Attention by Flattery but seeing the Relation you bear to the Highest Power and the worthy Office you hold under it entitle you to the Name of Gods I think it will be Impossible and consequently a vain attempt to fix a more Honourable Title upon you and therefore I shall make it my Business to descant upon That You cannot but observe that in the Sacred Writ this Epithet is frequently fastned on Magistrates and Governors Moses was to be to Aaron instead of a God Exod. 4. 16. that is a Iudge or Prince say the Chaldee Paraphrase and Arabick Version Though I rather think there is another meaning of those words viz. That he was to be an Interpreter from God to Aaron as he is said to be a God to Pharoah Exod. 7. 1. and therefore I will not insist upon that Place The 22d of Exod. ver 28. is clear and without Dispute Thou shalt not revile the Gods nor curse the Rulers of thy People One is Exegetical of the other A Ruler and a God are Synonymous Terms and signify the same Person In Iotham's Parable it is said That Wine cheareth God and Man Iudg. 9. 13. which words though the worthy Mr. Calvin would have understood of Appeasing God by Sacrifice wherein Wine was commonly used and some Interpret them in another way yet this seems to me to be the plainest and most obvious Sense of the Words viz. That the moderate and lawful Use of Wine is serviceable to the refreshing and chearing of the Hearts of both High and Low Kings and their Subjects Magistrates and others that are of an Inferior Quality briefly expressed here by God and Man You may gather from Psalm cxxxviii that it was no unusual thing to denote the Office of Kings and Rulers by the Title of Gods for in ver 1. the Psalmist thus speaks Before the Gods will I sing Praise unto Thee and after he had stired Them up to join in the same Chorus with himself he adds ver 4. All the Kings of the Earth shall praise Thee The Gods and the Kings of the Earth are the same If you pass to the New Testament you will read in 2 Thes. 2. 4. That the Man of Sin exalteth himself above all that is called God i.e. it is very probable Magistrates and Civil Powers he pretends he hath a power of disposing of Kingdoms and Empires and of Reigning over the Kings of the Earth And this way of Speaking is usual with Prophane Nations as well as Iews and Christians I could shew you if I had leisure that the Gentile World signified their Apprehensions concerning Magistrates and Rulers very conformably to the Stile and Language of the Holy Scripture they represented Governors as Gods Both their Orators and Poets mention them as Divine Persons and above the reach of Humanity Yea it is observable that when the Egyptians Pourtrayed their Gods and Kings the Heads of both were encompassed with Wreaths of Serpents which according to their Hieroglyphicks were Symbols of Divinity as well as Sovereignty It remains now that I shew you in what Sense the Civil Powers are called Gods and why even the Sacred Writ honours them with That Title It is Blasphemy to assert that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really Gods by nature i.e. Omnipotent and Independent Beings for so there is no other God but One who is therefore called The God of Gods to distinguish Him from All Nominal Gods and particularly Magistrates who are called so for these Three Reasons chiefly viz. because First They are Gods by Deputation they are God's Vicegerents and Delegates they are His immediate Ministers and Deputies they are in the Place of the King of Kings they Personate and Represent Him here on Earth and therefore may justly bear His Name This is according to what King Iehosaphat gave in Charge to his Judges in 2 Chron. xix 6. Ye judge not for Man but for the Lord i.e. Ye do not so much Appear and Act in the Place of Man as in God's Stead you do not Personate the King so much as the Great God of Heaven Secondly They are Gods by a kind of Participation They Share in some sort with the Almighty Divisum Imperium cum Iove Caesar habet God hath devolved His Power on them and hath made them as it were Derivative Deities by that Impress of Authority and Greatness which he hath stampt upon them and by appointing them His Viceroys and Vicars here on Earth Thirdly Magistrates are Gods by way of Analogy and Resemblance Every Man as he is Man is the Image and Glory of God if the Determination of the Great Apostle be valid Much more is the Ruler the Image and Glorious Representation of the Deity and that First More Generally because of his Superiority and Eminence above Others A Great King and Monarch may be said on This Account to make some Approaches to the Supreme Being of the World His Acting in so Large
short of the other in this that he hath not attain'd to that Spiritual discerning of Evangelical truths which the Apostle speaks of and without which it is utterly impossible to have such a knowledge of them as will be effectual to Salvation and Happiness I will add only one Text more 2 Cor. 4. 3. If our Gospel be hid it is hid to them that are lost in whom the God of this world i.e. Satan hath blinded the minds of them who believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Here it is implied that the Gospel is hid from some persons yea and we are told from whom viz. such as according to the foregoing stile of the Apostle are Natural men those that live in their sins and suffer their minds to be blinded and perverted to be corrupted and debauch'd by the Diabolick Spirit the Prince and Ruler of this lower world To such the Gospel and the Truths of it are meer Darkness Thus it abundantly appears from the Sacred Writ whence we are to fetch our discoveries concerning these things that the Proposition which I laid down is an impregnable and unshaken Truth viz. that Christianity retains still the nature of a Mystery and that more especially as so some persons The Reason is plain because Natural Strength is not sufficient of it self to discover these Divine Truths Unless the Soul be illuminated by the Holy Spirit these remain unintelligible and wholly ineffectual and useless as to any Saving vertue and efficacy This I take to be the meaning of our Saviour's words Iohn 3. 3. Except a man be born again he cannot see the kingdom of God Unless as the Apostle speaks he be renewed in the spirit of his mind and that by the power of the Holy Ghost he cannot understand aright the Truths of the Gospel which is call'd frequently the kingdom of God and of heaven he cannot see he cannot enter into as 't is express'd in v. 5. those divine things This is that which our Saviour avers Mat. 11. 27. Neither knoweth any man the Father but the Son and he to whosoever the Son will reveal him viz. by an Inward and Effectual Discovery for they had the Outward Revelation then When the Apostle St. Peter acknowledged Christ to be the Son of the living God our Saviour told him that flesh and blood had not reveal'd this to him but his Father who is in heaven Mat. 16. 17. It was not the work of Nature but of the Spirit of God the Father that had effectually wrought this Knowledge in him This sort of Light is peculiarly from the Father of lights this Singular Wisdom is from above and accordingly as some interpret that place Iohn 3. 13. the knowledge of these Heavenly and Spiritual things is call'd ascending up to heaven From thence is deriv'd that Insight into the things of God which no Natural man hath attain'd to For in this Degenerate State of mankind the Great Points of our Religion are under a Seal and lock'd up from us and are never to be disclosed till a Divine Light opens our eyes We must of necessity remain Blind till that Eye-Salve Rev. 3. 18. be effectually applied And it can be applied only by the Holy Spirit whose proper work it is to dispel that spiritual darkness whereby the mind is indisposed to understand and discern divine matters aright This is variously express'd in the Holy Writings viz. by such terms as these shining in our hearts to give the light of knowledge 2 Cor. 4. 6. giving us an understanding to know 1 John 5. 20. enlightning the eyes of our understanding Eph. 1. 18. an Vnction from the Holy One 1 John 2. 20. Which cannot be better paraphras'd and explain'd than in the words of an Eminent Prelate of our Church The same Spirit which revealeth the Object of Faith generally to the Universal Church doth also illuminate the understanding of such as believe that they may receive the Truth For Faith is the gift of God not only in the Object but also in the Act. And afterwards in the Close he hath these words We affirm not only the Revelation of the Will of God but also the Illumination of the Soul of Man to be part of the office of the Holy Spirit of God against the Old and New Palagians So that Judicious Writer It is this Holy Instructor that disposes the mind to receive the light of Divine Truth by curing it of its Natural Darkness and Ignorance and by preparing the heart to receive its Rays There is required a Special Grace of the Holy Ghost to enlighten the Soul and to make due impressions upon it The â—aculty of the Understanding must be puriâ—ied and so made fit to apprehend Spiritual objects This is part of the Renewed Nature and Regenerate Principle and consequently where this is not the Great Doctrines of Christianity are Hidden Secrets and Unknown Mysteries From what hath been said I will only draw these Two Corollaries 1. It is no wonder that the Followers of Socinus will not acknowledge Christianity to be a Mystery for they hold there is no necessity of â— Supernatural Light no need of Illumination from the Spirit in order to the due apprehending and understanding of the Divine Truths of the Gospel There is they say in all men that natural ability whereby they are capable of discerning all Spiritual and Heavenly matters in a spiritual way They are enabled by virtue of an Inbred Power in their minds abstract from what is Supernatural to perceive and believe as they ought all the Evangelical doctrines propounded to them Wolzogen ridicules the Internal and Supernatural Illumination I have been speaking of Velthusius an Author that is much applauded by some of Socinus's follwers tells us plainly That the knowledge of a regenerate and unregenerate man concerning the things and mysteries of faith differs not from the light of Reason I appeal to the Intelligent whether this be not an approach to an Heresie long since condemned in the Christian Church It is well known that it was the Pelagian Error to assert that men can attain to a perfect knowledge of their duty and an ability to perform it by meer Natural Reason by the bare help of that light which Nature gives them And in this as well as some other Points the Socinians symbolize with those Ancient Hereticks They cry up Reason as the Only thing in Religion this with them like the Archaeus among the Chymists doth all feats produces all operations Though these men seem to be great Abhorrers of those who talk of the Light within them yet it is evident that they allow of the very same Principle and Practise they equal the Light of Reason to the Holy Scripture and say it will serve instead of this and that it is as good as Scripture because all men may be Saved by it Therefore this they urge
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 infinitely exalted above the nature of mortal men and therefore it is unsufferable boldness to search into his Divine Secrets and to promise 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 Essence and Properties are of an immense and unsearchable nature not to be comprehended by us Even concerning Visible and Natural things One of the Ancients â—peaks thus 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 Unsearchableness 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 Learned Christian Philosopher That the Darkness of these Sacred things and our ignorance concerning them are useful to preserve and uphold the Reverence and Majesty 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 Divinity 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 therefoâ—e 〈◊〉 think that it was design'd by Heaven that the Abstruseness of Divine matters 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 transcendent 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 excited by this means For though we cannot reach to a full knowledge of these Profound matters and though we are forbid a bold and saucy prying into them yet there is always something gain'd by a Humble and Modest Searching into them and by an industrious and careful Enquiry into 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 unconcernedness 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 Religion 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 Persons subsisting in the Godhead or more particularly Christ Iesus and his Blessed Undertakings for us which are the proper 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 nature of the Sacred Trinity is such that it is above being described which we are not to be dissatisfied with for if the Holy Trinity 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 fancies an Impossibility both as to the Trinity 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 otherwise 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 somewhat enlarge upon viz. that many things of a meaner and lower degree such as the Common Works of Nature and the Phaenomena 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 That he pretends not to Science but contents himself with bare guessing for God saith he hath not laid open all things to humane 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 Noted and Trite Problem of the Divisibility 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 Universe If we consider it well it is a manifest Argument of our shallow Understanding and Sense that we can't tell whereabouts
to defame libel and blaspheme Christianity and all the Mysteries of it and they make use of their Reason to make void their Faith But now all this may be prevented and hindred by a humble and Christian submission to the Sacred Oracles by a free resigning our selves to the Faith of the Gospel and by giving credit to it Articles because they are deliver'd and attested by God himself in the Infallible Writings which even Reason it self dictates to be the best Method we can take to establish and confirm us in our Religion and to assure us of the Truth of all its doctrines be they never so perplexed and mysterious Nor doth this introduce a Blind Credulity and such an Implicit Faith as some of the Romanists defend for when we resign up our judgments to Divine Revelation we are not debarr'd from examining and searching into and satisfying our selves about the Truth of the things we speak of but only of the Mode of them Which makes it a quite different thing from the practice of the Roman Proselytes who are bid to swallow down whatever is dictated to them and that upon the bare Authority and Warrant of the Church But here is no such crude Method prescribed we are to search the Scriptures whether these things be so and we are to make use of Reason to shew and convince us how fitting it is that we should believe what is reveal'd by the Spirit of God For seeing since the Revolt and Original Depravation of Man we stand in need of Revelation to direct us right Reason tells us that it is unsafe to rely on the bare suggestions of our own minds in the great matters of Religion This acquaints us that though we are not capable of answering all difficulties in those Points yet we are oblig'd to give credit to the doctrines themselves because they are founded on Scripture which was divinely inspired This Principle in us assures us that though we can't fully explain these things by Reason yet we have reason to believe the Holy Writ which is the Rule and Measure of our Faith yea notwithstanding those Points seem to thwart the natural principles of Reason Thus far we have Reason on our side And then for Scripture that is wholly and entirely ours Those Grand Articles which our Antagonists renounce are found there Particularly to instance in that Great and Celebrated Doctrine which I have so often mention'd one would think it might suffice that this is so directly so plainly so frequently asserted in the New Testament where we find Three expresly named Father Son and Holy Ghost to whom the Divinity is ascribed and therefore we believe these Three to be One God But how these three distinct Hypostases are one Entire Indivisible Essence is an ineffable and incomprehensible Mystery Yet though we can't conceive the Manner of this yet the Thing it self is clearly and plainly reveal'd in Scripture and consequently the Socinians have no cause to brag that theirs is an Accountable and Reasonable Faith when it absolutely opposes and contradicts the Holy Oracles of the Bible This is the true state of the matter and so it was thought to be by that Learned Writer whom I before quoted who hath the repute even among these men of a Person of Great Reason and Sense speaking of them he thus expresses himself Their Opinion I look upon as fundamentally repugnant to Christianity it self if the New Testament be the foundation of Christianity for I know nothing more express than That viz. the Trinity in those Writings And therefore the denying of the Trinity is the denying of the Authority of the New Testament Or if they will pretend they can interpret things there so as to evade this doctrine by the same reason I think they may evade any and so still the Sacred Writ shall stand for a Cypher and signifie nothing which tends mainly to the enervating of our Faith These are very Weighty words and the more to be consider'd by our Adversaries because they come from One of a Large Compass of Mind and a great Asserter of Reason in Religion which is a thing that these Gentlemen pretend much to The sum of what he saith is this that if the Scripture be true the doctrine of the Trinity is so too if Divine Revelation in the books of the New Testament is to be believ'd then this also must be embraced And on this very account it hath been embraced by all religious and pious minds that have had a reverence for the Holy Scriptures As it was the Faith once delivered to the Saints so it hath ever since been the steady belief of all the Martyrs and Confessors of Iesus and all the True Professors of Christianity and it hath with invincible force in all ages of the Church born down all opposition that hath been made against it And I question not but those violent Efforts and Insults which have been and are made against it in this present Age will prove vain and successless Though we have seen the rain descend and the flouds come and the winds blow and beat upon it yet it shall never fall because it is founded upon a rock the same Rock on which the Church of Christ is built viz. the Confession and Testimony of the Inspired Apostles the Truth and Authority of the Scriptures the Veracity of God and the Certainty of Divine Revelation And all the other Sacred Mysteries of our Religion have the very same stable foundation and therefore are Impregnable Let this then satisfie us that these Doctrines are sufficiently reveal'd though they are not fully known I say they are sufficiently revealed because the Book of God assure us that these things are so but they are not fully known because we are not able to discover the Arguments on which they are founded we discern not the foot on which they stand God hath been pleas'd to hide this from us But then this is to be said It is not reasonable to renounce our belief of that which is plain and evident because it is mix'd with something which is dark and intricate It was an Excellent Caution and Rule of the Great St. Augustine Nunquid ideo negandum quod apertum est quia comprehendi non potest quod occultum est The Truth of a Doctrine may be evident and perspicuous and that is sufficient to command our Assent tho' the Nature of it is not The Modes and Circumstances appertaining to Divine things are not to be accounted for at least if we cannot clear them up we have no reason to quit the Grand Truths themselves These are not to be abandon'd because they are not according to our ordinary level because we are not able to render a punctual account of them because we cannot perfectly Gauge them and sound them to the very bottom in a word because they are not subject to the Tribunal of Reason But if we have any regard to the Sacred and Infallible Volume
This is the Christian Truth Our singular Glory whereby We are distinguished from all those who profess any other Religions whatsoever whether of the Unbelieving Iews or the Idolatrous Gentiles or the Deluded Saracens and Turks or downright Atheists and others of a like Perverse Perswasion These all Err especially the three first Ranks of Men by not knowing or not imbracing the Scriptures which are deservedly stiled The Word of Truth and are the only supreme Rule of Faith and Doctrin We then who imbrace this Christian Rule are Blessed with that Institution which is Pure and Undefiled which is grounded on undoubted Revelation which is backed by a more sure Word of Prophecy which hath a divine Impress stamped upon it So that Our Religion as far surmounts all Others as the Gold which hath passed the Refiners Fire and hath the Royal Stamp upon it outbids the common Ore and shames its Dross and meaner Alloy You see then which are the unalterable Standards of Truth viz. Reason and Revelation the Light of Nature and of Scripture And I dare confidently aver that if our Enquiries and Determinations in Religion were faithfully managed by these two it were impossible to fail of Truth If we would but act thus as Men and Christians and that is as we ought to do we cannot miss of it For it is certainly the Purchase of all those who make a right Use of their Rational Powers and also help and direct those Powers by the Revelation of the Sacred Spirit in the Holy Scriptures By these two we may examine the Truth of the Whole Christian Religion and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrins of all Seducers that are abroad in the World and we shall find them to be False and Adulterate If we would sincerely follow these Rules the great Diversity of Opinions and Sentiments amongst us would soon be reconciled If we would faithfully take these Measures i.e. always be Ruled and Conducted by Reason and Scripture we should easily agree upon what is to be believed and asserted in Religion and all our Disputes and Controversies would vanish Now from what hath been hitherto Discoursed we may in some good measure be able not only to return an Answer to Pilates Question What is Truth but to another near a kin to it viz. What is Error and Falshood All Propositions which contradict the common Notices and first Principles in our Minds and which affront right Reason and the plain Deductions made from it are to be looked upon as False And on the same account those Assertions which overthrow the Verdict of our Senses and much more those that imply Contradictions in them and consequently Impossibilities cannot be True And on These Grounds I might shew that the Divinity of some High-flown Enthusiasts and the Doctrin of the Roman Catholicks concerning Transubstantiation are justly to be impeached of Falshood Again whatsoever Assertions in any Religion are repugnant to Divine Revelation to God's Will declared by some Positive Law to such Discoveries as are known to be immediately from Heaven these must necessarily be False And on this Ground the Religion of the Pagans Iews and Mahometans must be voted to be such because they oppose an Infallible Revelation and That confirmed by unparallelled Miracles And semblably in Christianity all those Tenents of several Sects which bid defiance to any part of the Sacred Scripture which is left us by the Holy Ghost as the generality of the Roman Opinions the Doctrins of Pelagians Socinians Anabaptists Antinomians Libertines Quakers Hobbians c. are False and Erroneous Thus far then by vertue of the Premises we have advanced that when there are several Claims and Pretences to Truth and it is enquired What Judge shall decide the Controversy the Answer must be That Right Reason and Inspired Scripture are the only Judges they being the fixed Standards and Measures of Truth But then here will lie the main Difficulty of all that in the Questions and Debates of Religion Scripture is quoted with equal Vigor and Confidence on all Sides as if what the Iewish Rabbies say of Scripture That it hath Seventy-two Faces were the received Opinion of Christians Nay some of these seem to acknowledge by their strange way of Interpreting it That it hath not only different but contrary Aspects When therefore there are Disputes about Scripture-Interpretation What must we do How can we discern what is Truth by Consulting of Scripture when as that is Dubious and Uncertain If contrary Sects and Parties quote it and plead it how can it be a fixed Standard of Truth How is it an unerring Guide It might suffice to say in General That it is no wonder that all Opinionists even the Wildest of them make use of Scripture yea a great Part of the Turks Alcoran is express Words of the Bible It is no wonder I say since Scripture was quoted by Satan himself who when he Tempted our Saviour misapplied it to the vilest Purpose But particularly to satisfie this Great and Affrighting Difficulty we may inform our selves that in Religion there are Five Sorts of Enquiries and Doctrines Now I will briefly shew how Scripture is to be made use of and when it is fit to Apply it to any of these Particulars I. Some Points of our Religion are in themselves Mystical and Profound and the Sacred Writings having not Explained them it cannot be expected that we should ever do it Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity i.e. a Trinity of Divine Persons in the Unity of the Godhead the Union of the Divine and Humane Nature in One Person the Manner of the Resurrection and the like are not to be throughly known by us as long as we sojourn on Earth These are like the Book in the Revelation which none is able to open in Heaven or in Earth but the Lamb. And seeing he is not pleased to Unfold them to us we must Admire and Adore them but not be sollicitous to Comprehend them We are to remember this that some Things must be believed on the mere Authority of the Speaker and it argues Infidelity to question the Truth of them or so much as to be Inquisitive about them The Things are spoken by God therefore we ought to give Credit to them The Manner and Circumstances of them are not discovered therefore I 'm obliged not to pry into them This was the Sense and Practice of the Primitive Christians as we may learn from Origen who tells us That the believing some Articles of Faith on the bare Authority of the Scriptures was objected to the Christians by the Heathens Their Complaint against them was That they would neither give nor receive a Reason of their Faith but were wont to cry out Examine not but believe Here likewise I may rank some Insuperable Problems concerning the Divine Decrees and Predestination the Abstruseness of which forbids
hear Persons of different Judgments cite the same Passages of Holy Writ should not give Offence to any Because that Trumpet gives an uncertain Sound I see no reason why the Parties should prepare themselves for Battle and Dispute with so much Fierceness and Rage as generally they do I cannot sufficiently Admire and Commend the excellent Candor and Moderation of the first Pious Reformers of Our Church who in such Articles as are Dubious and Disputable have not shewed themselves Stiff and Peremptory Rigid and Magisterial have not wound up the Strings too high lest they should marr the Harmony and Peace of the Church But where the Arguments are deemed to be Equal on both Sides they have allowed us an ingenuous Freedom and permit us to make use of our own Judgments and yet at the same time severely and indispensably urge upon us all Articles that are of the Foundation and which are certainly known to be True And this brings me to the Fifth and Last Rank of Principles in our Holy Religion and they are Fundamental and Necessary and of the very Essence of Christianity Of which sort are the Doctrines of Man's Corruption and Degeneracy of the Reparation made by Christ the Redeemer of Forgiveness and Justification by his Blood c. with all those substantial Articles of Faith comprised in the Creed which goes under the Name of the Apostles These are the Christian Verities and these are clear and manifest in God's Word and have plain Evidence of Scripture and are agreed upon by all Sober and Considerate Persons who have not renounced the Christian Profession Here it is that we have the greatest Use and Guidance of Scripture and for that plain Direction which it gives us in these we are to Prize and Value it as the Richest Treasure nay as the Only Treasure in the World For from this Inspired Book alone we have these Heavenly and Divine Doctrines they were originally in no other Writings in the World but these Wherefore let us look upon these grand Truths as the main and necessary Contents of the Bible and as the Matters which we are indispensably concerned in As for those Texts which are Obscure and Difficult or which relate not to Faith or Manners and consequently are not necessary to be known let us not be displeased that we cannot reach the meaning of them Let it not seem strange that Interpreters vary here and cannot agree about the Sense of these Places St. Ierom upon the Place saith thus St. Augustin otherwise and St. Chrisostom varies from both and it may be a fourth differs from these and a fifth comes and diffents from them all This doth not offend me in the least for where the Scripture speaks of things that are Abstruse or speaks in an obscure and dark manner it is not strange that we have not a clear and plain discovery of those Passages and consequently that those Writers who have treated of them differ in their Expositions Let not this trouble us for it was God's Will there should be these Difficulties in Scripture and he hath not made it necessary for us to have the certain sense and meaning of these Places But this should satisfy us that whatever is necessary to Salvation is plainly revealed declared and written in the Old and New Testament and that the Knowledge of this alone is absolutely necessary This then is that which I say that if Christian Men would read the Bible to learn thence these undoubted Principles and their indispensable Duty and not to furnish themselves with Matter of Dispute they would be the happiest People under Heaven and be no longer Scandalous to the greater which is the Unbelieving Part of the World by their Dissentions and Disagreements O when will that Blessed Day come when Rectified and Unbiassed Reason and the plain Arbitrement of Scripture shall decide the Controversies in Christendom If these were once admitted as Impartial Umpires they would make short Work of all the Quarrels about Religion namely by pronouncing Many of them to be vain Janglings and Most of them Unreasonable and Absurd by assuring the Christian World That if they would lay aside Prejudice and Interest and Vile-Affections nothing would appear so Clear and Evident and Undisputable as the Fundamental Doctrines above-named and that all who name the Name of Christ are obliged to Embrace and Profess these necessary and unquestionable Maxims and that they ought to be Wary and Modest in their Determinations concerning other Propositions which are uncertain and that in Matters which are Indifferent and Circumstantial it is Reasonable that they should either conform themselves to the Practice of the Church they live in or mutually agree to bear with one another Where then is there any place left for Uncharitable Disputes and Unchristian Animosities No where certainly but where meer Wilfulness and Perversness reign For are not the Rules and Standards of Truth Easy and Intelligible Have we not the Eternal Laws of Reason the immediate Directions of Nature and the Convictions of our own Minds and moreover have we not the Infallible Oracles and Inspired Writings to rectify our Mistakes Have we not Heavenly and Divine Knowledge to Exalt our Natural Notions Hath not the Divine Goodness blessed us with abundant Discoveries both from the Law of Nature and the Positive Laws of Christ Jesus but more especially from the Latter that compleat Body of Divine Laws that Authentick Volume of Religion that Inestimable Treasury of true Wisdom and Knowlege So that if we will sincerely make use of these Helps which God hath given us we shall have no occasion to renew this Demand What is Truth Now to the God of Truth and Father of Lights and to his Son Christ Iesus who is the Way and the Truth and to the Holy Spirit of Truth and Grace be ascribed everlasting Honour and Glory Amen Why Rulers and Iudges are called Gods A Sermon Preach'd before the Iudges at the Assizes held at Cambridge PSALM LXXXII 6 7. I have said Ye are Gods and all of you are the Children of the most High But ye shall die like Men and fall like one of the Princes THIS Psalm may not unfitly be stiled the Iudges or Magistrates Psalm for of them it speaks and for them it was Penn'd that they might understand their Duty and not be ignorant of their Dignity that they might know how to discharge their Office which is briefly summed up in the third and fourth Verses and that they might be assured likewise that Heaven it self hath vouched their Function and authorized their Profession that they might be Ascertained that those of their Eminent Rank and Quality are under the peculiar Influence of Providence that they are God's Charge and that they are themselves Gods I have said Ye are Gods In which Words and the following ones which I have read to you we may take notice of these Two General Parts viz. a Concession and a Correction 1st An honourable Concession of
Ruler requires Obedience to the Laws and yet is Lawless himself He cannot do it with a clear and Manlike Spirit his Conâ—cience must needs buffet him and if there be any spark of Ingenuity yet remaining he cannot but labour under great Uneaâ—ineâ—s and Reluctancy The next Consideration is this That Magistrates are to Punish others and upon that account are obliged to be Blameless and Upright themselves It was said of Cato the Censor that the Strictness of his own Life made him a Bold Severe and Rigid Animadverter on others And so every Governor may with Confidence and Authority restrain and correct Vice in others when he permits it not in himself But how can he punish Offences that commits them With what Face can he be actually Guilty of that which he Animadverts upon and severely Chastises in others For this Reason a Ruler should be exceeding wary in his Life and Manners Again by his effectual Influencing on others it will come to pass that their Actions will be interpreted his Their Good Deeds will be reckon'd so because they were the Effect of his Authority And how joyful a Reflection must this needs be that the Vertuous Acts of so many Persons are esteem'd as his own But then on the other side the Evil Actions and Enormities of Men shall be attributed to him if he made them Bad by his Example This must needs lie very heavy on his Mind and therefore it follows hence that those who preside over others are hugely concern'd to look to their Lives Moreover this might be added in the last place that the Devil the Malicious Spirit of Darkness chiefly designs and endeavours the Corrupting of Governors and those in high Places Fight neither against small nor great but against the King against Rulers and Potentates is the Maxim of that Infernal Politician We read Acts xiii 8. that Elymas the Sorcerer sought to turn away Sergius Paulus the Deputy the Great Man of the Country from the Faith If he could pervert him he knew he should gain others fast enough That which was Nero's Bloody wish That all the People of Rome had but one Neck that he might cut it off at one blow the same in some kind is Satan's constant Endeavour viz. in the Person of the Head and Governor to destroy all the People whilst by his wicked Example he Debauches all that are under him A Magistrate for this reason ought to be very observant of his Actions thereby to Defeat and Baffle the Designs of the Prince of Darkness These are the Reasons of that Proposition which I founded on the Words of the Text. Now I will offer some seasonable Inferences from what hath been said First Let those in Authority check and reprove themselves if they find that their Lives are Evil and that instead of being Examples of Goodness and Holiness they have taught others by their Practice to act Wickedly and Prophanely When it was the Fashion heretofore to make Gods some Great Men would needs Practise this upon themselves and then they thought they had a Licence to do what they pleased And too many tho' not of Pagan Principles are seen to Imitate them too much whilst being of the number of those whom the Scripture calls Gods they take Liberty to act that which is unworthy of Men And whereas they should Punish Vice they are themselves Examples of it But this is a very Gross and Abominable Miscarriage and therefore you that are Magistrates ought seriously to consider of it You must not imagine that your Authority cancels your Obligations to Vertue and that your Greatness compounds for your Wickedness Reckon not that you have an Advantage above others to do Ill and go unpunish'd Think of this that your Quality doth not Annihilate or Extenuate your Faults but hugely Aggravates and Inhanses them There is an evil that I have seen under the Sun saith Solomon an error that proceedeth from the Ruler and it is his Fault as he adds that folly is set in great dignity as you read Eccl. x. 5 6. Thus this Great Monarch takes notice of and reproves the Evil Behaviour of Crown'd Heads and of Subordinate Governors and therefore you must not imagin that your Place gives you leave to do what you will But rather perswade your selves of this that the thing which should Exalt Palaces above Cottages and Magistrates above the Common People is the Transcendency of their Vertues Secondly then As you are desirous to do any good in your Places be careful that your Lives be Vertuous and Exemplary The Advice of one of the Antient Moralists to a Person in Authority shall be mine to you Set your selves Patterns to others in Sobriety and all other commendable Qualities knowing that the Manners of the whole City are conformable to the Behaviour of those that are in Authority Remember that your Actions are all taken notice of and therefore they ought to be such as should be Imitated Take heed that you Soil not your Worthy Endowments and Good Actions with others that are Blameable as 't is said that Iulius Cesar stain'd his Valour and Great Learning with Prodigality and Lasciviousness His Successor Augustus Tainted his Liberality and Clemency with Impatience and Envy Vespasian Clouded his Good Nature and Prowess with Avarice And Trajan Sullied his Justice and Affability with his Cruelty to the Christians And to give an Instance at Home our King Henry VII Eclips'd his Wisdom by his Covetousness Let your Vertues be entire let there be nothing seen to Obscure them Shine forth with a perfect Light and remember that others shine with a Light borrow'd from you Therefore if you substract your Rays you leave them in Darkness Great Men generally endure not any Rivals they cannot brook Competitors and Equals Let it be seen that you cannot suffer Rivals in Vertue and Goodness Strive to surpass others in Sobriety Justice Mercy Piety and Religion Endeavour to Excel your Inferiors in Sanctity as well as in Authority and Dignity Be not only above their Conditions and Stations in the World but above the Qualities of their Minds and the Actions of their Lives Thirdly Not only Rulers but the whole Community are concern'd in this Text and in the Doctrin I have treated of We are all bound to Bless God for Good Rulers and Able Magistrates This is a signal Favour and Blessing to a Nation Rulers are like Heavenly Bodies which cause Good or Evil Times saith the Lord Verulam Whether we speak of the Civil or Ecclesiastical Governors it is most true Whether we apply it to those that are concern'd in the Temporal or Spiritual Affairs it holds good Next to a Good Magistrate there is not a greater Blessing under Heaven than a Good Minister But of the former I speak at present There is nothing more profitable desirable and excellent than a Worthy Goververnor And on the contrary what can be more pestilent and destructive than Bad ones They are indeed Rulers of Sodom
unsuitable to those Times of Persecution Thirdly Garments are for Defence and Protection Those Primitive Ones of Skins not dress'd but raw it is likely serv'd for this Purpose also for they were so worn that they were not only cool in Summer but warm in Winter for it is not to be doubted that the Year had its Vicissitudes then I say it is probable these Skins were a Cool sort of Garment viz. when they wore the plain and smooth side next them and they were warm when the other side i.e. the Wool or Hair were worn inwards It is certain that one principal Use of Cloaths hath been to shelter Persons from the Injury and Inclemency of the Weather For which Reason it becomes a great Act of Charity to cloath the Poor and Naked and therefore is so often mention'd in Scripture And hence we read that upon the Death of that Religious Woman Dorcas her pious Female Friends display'd the Ensigns of her Charity as well as good House-wifery viz. The Coats and Garments which she made whilst she was with them 9 Acts 29. For this without doubt relates to the good Works and Alms Deeds which she did v. 36. Such is generally the frail Constitution of our Bodies that they want some Defence and therefore Apparel is useful to this Purpose This not only keeps out the Cold but keeps in the Heat the inward Warmth and vital Heat And even in excessive hot Climates some sort of Rayment is requisite to be a Guard from the Scorching Sun Thus on the Account of Necessiâ—y as well as Modesty and Distinction Cloathing is serviceable to us Fourthly It is for Decency and Ornament Though this be not one of the chief Ends and Uses of it yet it may be reckon'd among the rest as it is by those who compiled our Homilies If we consider say they the End and Purpose whereunto Almighty God hath ordained his Creatures we shall easily perceive that he alloweth us Apparel not only for Necessity 's sake but also for an honest Comeliness It may be observ'd that there are Extreams in this Matter of Apparel some are too effeminate and delicate in their Attire others are too neglectful and sordid Pastillos Rufillus olet Gorgonius hircum The one is too much Perfumed the other is Rank and Fetid These are faulty in a different Manner but one is as blameable as the other There is a Middle Way between these two and that is most eligible viz. a Graceful and Comely Attire that is neither Lavish nor Loathsome An utter neglect of Apparel is certainly very culpable especially to place Religion in it and to think as some Monks and Retired Devotionists do it is acceptable to God to put on a coarse Habit or to go in rags and tatters to be patch'd and clouted and to wear old and torn Garments nay to be nasty and sordid to be unclean and filthy in their Cloathing is intolerably ridiculous Reason and Religion forbid this and more especially Christianity which dictates Purity not only of Soul but Body In this double Sense the Spouse of Christ may be said to be arayed in fine Linnen clean and white 19. Rev. 8. There can be no doubt thaâ— a Neatness or Comeliness of Attire is allowable and commendable if we consider that there is a lawful Use of the Creatures not only for the Supply of our Necessities but likewise for Ornament and Decency according to that Degree and Order wherein God hath plac'd us in the World There are as you may observe several Things created that are not absolutely necessary in the Life of Man and yet you can't deny that they were designed for some use God having made nothing in vain God hath given not only Bread to strengthen Man's Heart but Wine to make it glad and Oyl to make his Face to shine 104 Psal. 15. to add an Ornament and Lustre to his Countenance as well as to gratifie the Sence of Smelling with its sweet Odour And the like Bounty and Indulgence he hath shew'd to Mankind with Respect to their Rayment He hath bestow'd several Things to administer to Beauty and Comeliness to the Gracefulness of their Cloathing as Gold Silver Pearls Diamonds and other precious Stones fine Linnen Silk c. Indeed the World it self hath its Name among the Greeks from its Ornate and Comely Make its beautiful and rich Dress Where-ever we look it is gay and trim and shews a Bravery worthy of its Maker The Heavens are deck'd and garnish'd with the Stars as with so many glittering and sparkling Gems besides that great flaming Ruby the Sun Which out-shines them all The Sea is embelish'd with the richest Pearls The Earth is furnish'd and enrich'd with its precious Stones and Minerals Who can sufficiently admire the Gaiety of its Herbs and Plants Their very Leaves have a peculiar Trimming they are with great Curiosity notch'd indented engrail'd scallopp'd laced fringed adorn'd with most elegant Figures But especially the Bravery of Flowers invites and gluts our Sight The Richness of their Native Cloathing is wonderful and amazing In respect of which our Saviour tells us That even Solomon in all his Glory was not arayed like one of these Among Brutes there are many that are remarkable for their Gorgeous Trappings wherewith Nature hath set them forth especially several of the Feather'd Animals are noted for the Variety of Colours in which they are dressed And if God thus decketh the Irrational and even Inanimate Creatures surely he hath not forgot Man No In making him such he hath sufficiently adorn'd and beautified him for his Soul is the brightest Image of the Deity and the admirable Structure of his Body hath all the Marks of Divine Art and Wisdom upon it And must this Rich Jewel be sordidly used May not this Choicest Creature be decently arayed If God hath given it this Natural Decking shall an Artificial one be unlawful If you may adorn your Houses and deck your Chambers and trim up your Closets why may not you do so to your selves For here I may say as our Saviour in another Case Are not ye much better than they The Scripture Records acquaint us that there were some innocent Ornaments used heretofore and that by the Religious and Vertuous It is St. Austin's Observation upon Abraham's presenting Rebecca with Ear-Rings for so he understands the Word Nesem and Bracelets and her accepting of them that it is lawful to use these and the like Ornaments for otherwise the Holy Patriarch would not have sent them to her and she being a vertuous Maid would not have receiv'd them and worn them as we read she did for his sake And from other Places of the Old Testament we may infer That these were the most universal and innocent Piece of Finery and that of all Ornaments they were the most Ancient Ioseph who was the Beloved of his Father was distinguish'd from the Rest of his Brethren by a better sort of Apparel a Coat